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• f/tc?/^ of ^/te~J>^/^^^h?tj _ s ^hri? -yij . 



THE 

PILGRIMS' PROGRESS, 

FROM 

THIS WORLD 

TO 

THAT WHICH IS TO COME. 

DELIVERED UNDER THE 

SIMILITUDE OF A DREAM. 



BY JOHN BUNYAN, 

Late Minister of the Gospel at Bedford. 



A NEW EDITION.-COMPLETE IN THREE PARTS. 



/• HAVE USED SIMILITUDES.— lias. xii. 10. 



LEEDS : 

PRINTED BY GEORGE WILSON, 
Near the Old Church 



1809; 






THE 
AUTHOR'S APOLOGY. 



w, 



REN at the first I took my pen in hand, 
Thus for to write, I did not underftand 
That I at all fhould make a little book 
In fuch a mode : Nay, I had undertook 
To make another; which, when aimoft done, 
Before I was aware, I this begun. 

And thus it was : I writing of the way 
And race of faints in this our gofpel-day. 
Fell fuddenly into an allegory 
About their journey, and the way to glory, 
In more than twenty things which I fet down ; 
This done, I twenty more had in my crown : 
And they again began to multiply, 
Like fparks that from the coals of fire do fly. 
Nay, then, thought I, if that you breed fo fail, 
I'll put you by yourfeives, left you at last 
Should prove ad infinitum, and eat out 
The book that I already am about, 
Well, fo I did ; but yet I did not think 
To (hew to all the world my pen and ink 
In fuch a modes I only thought to make 
I knew not what : nor did I undertake 
Thereby to pleafe my neighbour; no not I, 
I did it my ownfelf to gratify. 
Neither did I but vacant feafons fpend 
In this my fcribble s nor did I intend 
But to divert myfelf in doing this, 
From worfer thoughts which make me do amifs, 
Thus 1 fee pen to paper with delight, 
And quickly had my thoughts in black and white ; 
For having now my method by the end, 
Still as I pull'd, it came; and fo I penn'd 
It down ; until it came at laft to be 
For length and breadth, the bignefs which you fee, 



IV MR. BUNYAN S APOLOGY. 

Well, when I had thus put my ends together, 
I (hew'd them others, that I might fee whether 
They could condemn them, or them juftify j 
And fome faid, Let them live; fame, Let them die; 
Some faid, John, print it ; others faid, Not fo ; 
Some faid, It might do good ; others faid, No. 

Now I was in a ftreight, and did not fee 
Which was the belt, thing to be done by me : 
At lad I thought, fince ye are thus divided, 
I print it will j and the cafe decided. 

For thought I, fome I fee would have it done, 
Tho' others in that channel do not run: 
To prove then who advifed for the beft, 
Thus I thought fit to put it to the teft. 

I farther thought, if now I did deny 
Thofe that would have it, thus to gratify; 
I did not know, but hinder them I might 
Of that which would to them be great deligrt 
For thofe which were not for it coming forth, 
I faid to them, Offend you I am lothj 
Yet fince your brethren pleafed with it be, 
Forbear to judge, till you do farther fee. 

If that thou wilt not read, let it alone; 
Some love the meat, fome love to pick a bone. 
Yea, that I might then better moderate, 
I did too with them thus expoftulate : 

May I not write in fuch a flile as'th's ? 
In fuch a method too, and yet not mifs 
My end, thy good ? Why may it not be done ? 
Dark clouds bring waters, when the bright oring none, 
Yea, dark or brighr, if they their silver drops 
Caufe to defcend, the earth by yielding crops, 
Give praife to both and carpeth not at either, 
But treafure up the fruit they yield together, 
Yea, fo corn mixes both, that in their fruie 
None can diftinguifh th's from that : ihey fuit 
Her well when hungry : But if me be full, 
She fpeivs out both, and makes her blessing null. 

You fee the ways the fiihermen doth take 
To catch (he fifh, what engines doth he make ? 
Behold S how he engageth ail his wits ; 



MR. bunyan's atolcgy. 

ATo h's fnares, lines, hooks and nets : 
Yet fifh there be that neither hook nor line, 
Nor fnare, nor net, nor engine can make thine ; , 
They muft be grop'd for, and be tickled too, 
Or they will not be catch'd, what'er you do. 

How does the fowler ferk to catch the game 
By d vers means? All which one cannot name; 
His gun, his nets, his lime-twigs, light and bell; 
He creeps, he goes, he Hands : yea, who can tell 
Of all his poftures ? Yet, there's none of these 
Will make him matter of what fowls he pleafe. 
Yea, he muft pipe and whittle to catch this 
Yet if he does so that bird he will mi.'«. , 

If that a pearl may in a tojd's head dwel', 
And may be found too in an oyster fhell; 
It things that promife nothing do contain 
What better is than gold ; who will disdain, 
That have an inkling of it, there to look, 
That they may find it ? Now in my little book, 
(Tho' void of all thefe paintings that they make, 
It with this or the other man to take) 
Is not without thofe things that do excel 
W T hat do in brave, but empty notions dwell. 

Well, yet I am not fully satisfied. 
That this your book will fbnd, when foundly try'd, 

Why, what's the matter ? it is dark : What tho' 
But it is feigned : What of that ? I tro* 
Some men feigned words, as dark as minr-, 
Make truth to Ipangle, and its rays to fh ; ne ! 
But they want fobdnefs, Speak, man, thy mind : 
They drown the weak, metaphors make us blind, 
Solidity, indeed, becomes the pen 
Of him that writeth things divine to men : 
But muft 1 needs want folidnef?, becaufe 
By metaphors I speak ? Were not God's laws, 
His gospel laws, in older times held fc r th 
By types, fhadows and metaphors ? Yet i tit 
Will any fober man be to find fault 
With them, left he be found to affault 
The higheft wi'dom : No, he rather (loops, 
And leeks to find out by win: p ns and ;oops, 



Vi MR. BUNYAN S APOLOGY. 

By calves and fheep, by heifers and by rams, 
By birds and herbs, and by the blood of lambs, 
God fpeakethto hini; and happy is he 
That finds the light and grace that in them be. 

Be not too forward therefore to conclude 
That I want folidnefs ; that I am rude; • 

All things folid in {hew, not folid be ; 
All thing in parables despife not we, 
Left things moft hurtful 3 lightly we receives 
And things that good are, of our fouls bereave* 

My dark and cloudy words they do but hold 
The truth, as cabinets inclofe the gold. 

The prophets used much by metaphors 
To let forth troth ; yea, whoso confuiers 
Chrift. his Apofiles too, mall plainly fee, 
That truths to this day in fuch mantles be. 

Am I afraid to fay, That Holy Writ, 
Which for its ftyle and phrase puts down all wit, 
Is every jwherefo full of all thtfe things, 
(Dark figures, allegories) yet there fprings 
From that fame book, that luftre, and thofe rays 
Oi light, that turn Our darker! nights to days. 

Come let my carper to his life now look, 
And find there darker lines than in my book 
He findetri any : Yea, and let him know, 
That in his bed things there are worfe lines too. 

May we but ftand before impartial men, 
To this poor one I dare adventure ten, 
That they will rake my meaning in these lines 
Far better than his lies in filver rhirnes, 
Come, truth, akho' in fwadling clouts ; I find, 
Informs the judgment, rectifies the mind : 
Plea'es she underfranding, makes the will 
Submit, the memory too it doth fill 
With what doth our imagination pleafe; 
Like wife it tends our troubles to appeafe, 
Sound words, I know, Timothy is to ufe, 
And old wives fables he is to refufe ; 
But yet grave Paul him no where did forbid, 
The ufe of parables j in which lay hid 
That gold, thofe pearls, and precious (tones that were 
W.otth digging for, and that with greateft care. 



y;i MR BUNVAN S APOLOGY. 

Let me add one word more. O man of God, 
Art thou offended ? Doftthou wifh I had 
Put forth my matter in another drefs ! 
Or, that I had in things been more exprefs ? 
To thofe that are my betters, as is fit, 
Three things let me propound, then 1 submit 

i. I find not that I am deny'd the ufe 
Of this my methods, i^o I no abufe 
Put on the words, things readers, or be rude 
In handling figure, or fimilitude, 
In application, but all that I may 
Seek the advance of truth this or tliat way : 
Denied, did I fay ? Nay, I have leave 
(Examples too, and that from them that have 
God better pleafed by their words or ways, 
Than any man that breathes now-a-day) 
Thus to exprefs my mind, thus to declare 
Tilings unto thee that excelienteft are. 

2. I find that men (as high as trees) will wi ite 
Dialogue wife; ver. no man doUi them flight. 
For writing ib \ Indeed if they abufe 

Truth, cursed be they, and the craft they ufe 
To that intent; but yet let Truth be free 
To make her falliesupon thee and me, 
Which way it pleafes God : For who knows how 
Better then he that taught us firft to plow, 
To guide our minds and pens for his defign ? 
And he makes bafe things ufher in divine. 

3. I find that Holy- Writ in many places 

Hath femblance with this. method, where the cafes 
Do call for one thing to fet forth another; 
Ufe it I may then, and yet nothing fmother, 
Truth's golden beams : Nay, by this method may 
Make it caft forth it's rays as light as day. 

And low, before I do put my pen, 
I'll fnew the profit of my book, and then 
Commit both thee and it unto that hand 
That pulls the ftrong down, and makes weak ones ftand. 

This book it chalketh out before thine eyes 
The man that feeks the ever) afting Prize : 
It mows you whence he comes, whither he goes > 



T23I MR. BUNYAN S APOLOGY. 

What he leaves undone ; alfo what he does j 
It alio lhews you hotfr he runs, and runs, 
'Till he iinto the gate of glory comes. 

It (hews too, who fet out for life amain, 
As if the lading crown they would obtain : 
Here alio you may fee the reafon why 
They lofe their labour, and like fools to die. 

This book will make a traveller of thee, 
If by its counfel thou wilt ruled be ; 
It will direct thee to the HoSy-Land, 
If thou will its directions underltand : 
Yea, it will make the flothful active be, 
The blind alfo delightful things to fee. 

Art thou for fomething rare and profitable j 
Wouldeft thou fee a* truth within a fable; 
Art thou forgetful j Woul.ieft thou remember 
From New-Year's Day to the laft of December. 
Then read my fancies, they will flick like bursj 
And may be to the helplefs comforters. 

This book is wrote in fuch a dialect, 
As may the minds of liftlefs men affed ; 
It seems a novelty, and yet contains 
Nothing but found and honest gospel {trains. 

Wonld'st thou divertthyfelffrom melancholy 
Wouhi'st thou be p'eafanr, yet far from folly ? 
Would'jst thou read riddles and their explanation ? 
Or elfe be drowned in thy contemplation ? 
Doft thou love picking meat ? Or would'ft thou fee 
A man i'th cloud and hear him fpeak to thee ? 
Woald'ft thou be in a dream, and yet not afleep ? 
Or, would'ft thou in a moment laugh and weep? 
Or would'ft thou lofe thyfelf, and catch no harm 
And find thyfelf again without a charm ? 
Would'ft read thyielf, and read thouknow'ft not what, 
And yet not know whether thou art bleft, or not, 
By reading the fame lines ? O then come huher, 
And lay my book, thy head, and heart together. 



JOHN BUNYAN. 



PILGRIM'S PROGRESS, 



PART I. 



J\S I walked through the wildernefs of this world, 
I lighted on a certain place, where was a den (a), 
and I laid me down in that place to fleep; And 
as I flept, I dreamed a dream. I dreamed, and, 
behold, Cf I faw a man clothed with rags*, (land- 
ing in a certain place, with his face from his own 
houfe, a book in his hand, and a great burden upon 
his back." I looked ; and faw him open the book, 
and read therein 5 and as he read, he wept and 
trembledj and not being able longer to contain, he 
brake out with a lamentable cry (b), faying, Cf What 
mall I do t ?" 

* Isa. lxiv. G. Luke xiv. 33. Ps. xxxviii. 4. Heb. ii. 2. Acts xvi; 31. 
f Acts ii. 37. 

(a) The jail. Mr. Bunyan wrote this precious book in 
Bedford jail, where he was confined on account of his reli- 
gion. The following anecdote is related of him. A Quaker, 
came to the jail and thus addi'essed him, " Friend Bunyan, 
the Lord sent me to seek for thee, and I have been through 
several counties in search of thee, and now I am glad i have 
found thee." To which Mr. Bunvan replied, Friend, "thou 
dost not speak truth, in saying, The Lord sent thee to seek 
me ; for the Lord well knows that I have been in this jail for 
some years ; and if he had sent thee, he would have sent thee 
here directly." 

(b) The cry of an awakened sinner, who sees his own 
righteousness to be as filthy rags, his soul in a state of wrath 
and wretchedness, exposed to everlasting destruction, feeling 
the burden of his sins upon his back, he turns his face from 
his own house, from himself, from all his false hopes and vain 
confidence, for refuge, and takes his Bible in his hand to di- 
rect him where he shall flee for refuge and salvation. The 
more a sinner reads therein, the more he is convinced of the 

No. L A 



2 THE PILGRIM S PROGRESS. 

In this plight therefore he went home, and re- 
frained him'felf as long as he could, that his wife and 
children fhould not perceive his diftrefs ; but he 
could not be lilent long, becaufe that his trouble in- 
creafed : Wherefore at length he brake his mind to 
his wife and children j and thus he began to talk to 
them: " O my dear wife, faid he, and you the chil- 
dren of my bowels, I your dear friend am in my- 
self undone by reafon of a burden that' lieth hard 
upon me; moreover, I am certainly informed, that 
this our city * will be burned with fire from heaven : 
in which fearful overthrow, both myfelf, with thee 
my wife, and you, my fweet babes, fhall miferably 
come to ruin, except (the which yet Ifee not) fome 
way of efcape may be found, whereby we may be 
delivered. At this his relations were fore amaz- 
ed (c) not for. that, that they believed what he had 
faid to them was true, but becaufe that they thought 
fome frenzy diftemper had got into his head: there- 
fore it drawing towards night, and they hoping that 
fleep might fettle his pains, with all hafte they gos. 

* This World. 

wretched state and ruined' condition of his precious immortal 
soul, and of his necessity of fleeing to Christ for eternal life and 
salvation. As he reads, he weeps and trembles to think -what 
will become of him. Header, was this ever your case ? Did 
you ever see your sins, and feel the burden of them, so as to 
cry out, in the anguish of your soul, What must I do to be 
saved ? If not, you will look on this precious book as a ro- 
mance or history •which no way concerns you ; y r ou can no 
more understand the meaning of it, than if it were wrote in 
an unknown tongue ; fur you are yet carnal, dead in your 
sins, lying in the arms of the wicked one in false security. 
But this book is spiritual ; it can only be understood by spi- 
ritually quickened souls, who have experienced that salva- 
tion in the heart which begins with a sight of sin, and a 
sense of sin, a fear of destruction, and dread of damnation. 
Such, and only such, commence Pilgrims from the city of 
destruction to the heavenly kingdom. 

(c) Conviction of sin in the heart, will discover itself to 
those aboi-t us, by the outward conduct, and behaviour of the 
life. 



THE PILGRIM S PROGRESS. 3 

3iim to bed (d) : But the night was as troublefome, 
to him as the day; wherefore inltead offleeping, he 
fpent ic in fighs and tea;s. So when the morning 
was come, they would know how he did ; he told 
them worfe and worfe ; he alio let to talking to them 
again, but they began to be hardened. They alio 
thought to drive away his diftemper by harm and 
furly carriage to him : Sometimes they would de- 
ride ; fometimes they would chide; and fbmetimes 
they would quite neglect. him. Wherefore he began 
to retire himfelf to his chamber, to pray for and pity 
them; and alfo to condole his own milery : He would 
alfo walk folitarily in the fields, fometimes reading, 
and fometimes praying; and thus for fome days he 
fpent his time. 

Now I faw, upon a time, when he was walking in 
the fields, that he was (as he was wont) reading in his 
book, and greatly disileffed, in his mind ; and as he 
read, he burn: out, as he had done before crying;, " * 
What fhall I do to be faved (e) ?" 

I faw alfo that he looked this way and that way, as 
if he would run, yet he Hood frill, becaufe (I per- 
ceived) he could not tell which way to go. . I looked 
then, and faw a man named Evangelift coming to 
him,, and afked, " Wherefore doft thou cry (f) ?" 

He anfwered, Sir, I perceive by the book in my 
hand, that I am condemned to dief. and after that to 
come to judgment; and I find that I am not willing 
to dothe fir ft, nor able J to do the fecond (g). 



Acts 



xvi. 30, 31. f Heb- ix. 21. Job xvi. 21. 22. X Ezek. xxii. 14. 



(d) When we begin to be wise unto salvation, carnal 
friends pronounce us mad unto destruction ; and administer 
cardial physic for our sin-sick souls. 

(e) No soul was ever in earnest for salvation, till there 
is a cry in his heart to be saved from damnation. 

(f) Behold here the tender love and care of Jesus, the 
great Shepherd and Bishop of souls, to sin-distressed, heavy 
laden sinners, in sending Evangelist, that is, a preacher of 
the gospel grace, and glad tidings of salvation to them. 

(g) A true confession of an enlightened sensible sinner, 

A 2 



* THE PILGRIM S PROGRESS. 

Then faid Evangelift, Why not willing to die, 
fince this life is attended with fo many evils ? The 
man anfwered, Becaufe I fear that burden that is 
upon my back (h), will link me lowfr than the grave $ 
and I fhall fall into Tophet*. And Sir, if I be not fit 
to go to prifon, I am not fit to go to judgment, and 
from thence to execution -, and the thoughts of thefe 
things make me cry. 

Then faid Evangelift, If this be thy condition, 
why ftandeft thou frill? He anfwered," Becaufe I 
know not whither to go. Then he gave him a Parch- 
ment Roll, and there was written within, {C Fly f from 
the wrath to come (ij.." 

The man therefore read it, and looking upon 
Evangelift very carefully, faid whither muft I fly? 
Then faid Evangelift, pointing his finger over a very 
wide field, Do you fee yonder Wicket-gate J ? The 
man faid, No: Then faid the other, Do you fee, 
yonder § fhining light (k) ?. He faid, I think I do. 
Then faid Evangelift, Keep that light in your eye, 
and go up directly thereto, fo fhall thou fee the gate; 
at which when thou knockeft, it fhall be told thee 
what thou fhalt do. So I faw in my dream that the 
man began to run : Now he had not run far from his 
own door, but his wife and children perceived it, 
began to cry afcer him to return ||, but the man put 
\ih fingers in his ears, and run on crying, " Life ! life I 

*-Tsa. xxx. 33, f Matt. Hi. 7, % Matt. vii. 14. 

§ Ps. cxix. 1. 5, 2, 2. Pet. 1. 12.' || Luke xiv. 28. 

(h) The conviction of the Spirit of God in the heart, 
make a ma feel the insupportable burden of sin upon his 
back, and to dread the wrath of God revealed from heaven 
against sin. 

(i) The gospel never leaves a convinced sinner in the 
miserable situation in which it finds him, without hope and 
relief; but points hirn to Jesus for safety and salvation, that 
he mav fly from himself and the wrath he feels in himself, to 
the fulness of the grace of Christ, signified by the Wicket- Gate. 

(k) Christ and the way to him, cannot be found without 
the word. The word directs to Christ, and the Spirit shines 
into the heart, whereby the sinner sees Christ in tha word 
This makes God's word precious. 




jE 
KMIIIIIP^IIIH 

- W f/®™*^ .I.rrrl,„ u -t1,ri,1,v,'„\. » 



THE PILGRIM S PROGRESS. 3 

Eternal Life ! So he looked not behind him*, but fled 
towards the middle of the plain (1). 

The neighbours alfo came out to fee (m) him run, 
and as he. -un, fome mocked, others threatened, and 
fome cried after him to return j and among thofe 
that did fo, there were two that was refolved to fetch 
him back by force. The name of the one was Ob- 
ftinate, and the name of the other Pliable. Now by 
this time the man was got a good diftance from 
them; but however they were refolved to purfue him, 
which they did, and in a little time they overtook 
him. Then faid the man, f* Neighbours, wherefore 
are ye come ?" They faid, To perfuade you to go 
back with us; but he faid, That can by no means 
be : You dwell, faid he, in the city of Deftru&ion, 
(the place alio where I was born) I fee it to be fo : 
And dying there, fooner or later, you will fink lower 
than the grave, into a place that burns with fire and 
brimftone : Be content, good neighbours, and go along 
with me (n)." 

What, faid Obftinate, and leave our friends and 
our comforts behind us ! 

Yes, faid Chriftian, (for that was his name) be- 
eaufe that cc all which you fhall forfake j-," is not 
worthy to be compared with a little of that, that I 
am feeking to enjoy ; and if you will go along- with 
me, and behold it, you ihall fare as I myfelf, for there, 
where I go, is enough and to fpare J, come, and prove 
my words\ 

* Gen. xix. 17. f 2 Cor. iv. IS, + Luke xv. 17. 

(1) When a sinner begins to fly from destruction, carnal 
relations will strive to prevent him ; but it is wiser to stop 
our ears against the reasonings of flesh and blood, than to 
parly with them. Carnal affections cannot prevail over spii, 
ritual convictions. The sinner who is in earnest for salvation, 
will be deaf to invitations to go back. The more he is soli- 
cited by them, the faster he will fly trom them. 

(m) They who fly from the. wrath to come, are a gazing 
stock to the world. 

(n) The genuine spirit, of a sinner, convinced of sin, and 
fleeing from destruction. He would gladly persuade other 
poor sinners to go with him. The least spark of grace from 
God in the heart disco\crs itself in good will to nieu. 



& THE PILGRIM'S PROGRESS. 

Obft. What are the things you feek, fmce you leave 
all the world to find them ? 

Chr. I feek an cc Inheritance incorruptible, unde-' 
filed, and that fadeth not away*," and it is laid up in 
heaven j- and fafe there, to be bellowed, at the time 
appointed, on them that diligently feek it. — Read it 
fo, if you will, in my book. 

Obft. Tufh, faid Obftinate, away with your book ; 
will you go back with us or no ? 

Chr. No ; not I, faid the other ; becaufe I have laid 
my hand to the plough t. 

Obft. Come then, neighbour Pliable, let us turn 
again, and go home without him : There is a com- 
pany of thole crazy-headed coxcombs, that when they 
take a fancy by the end, are wifer in their own eyes 
than feven men that can render a reafon. 

Pli. Then faid Pliable, don't revile; if what the 
good Chriftian fays is true, the things he looks after 
are better than ours; my heart inclines to go with my 
neighbour. 

Obft. What! more fools ftill ? Be ruled by me, 
and go back ; who knows whither fuch a brain-fick 
fellow will lead you ? Go back, go back, and be 
wife (o). 

Chr. Nay, but do thou come with thy neighbour 
Pliable ; there are fuch things to be had which I fpoke 
of and many glories befides : if you believe not me, 
read here this book, and for the truth of what is ex- 
prefifed therein, behold all is confirmed by the blood 
of him that made it §. 

Pli. Well neighbour Obftinate, faith Pliable, I 
begin to come to a point : I intend to go along with 
this good man, and caft in my lot with him; but, my 
good companion, do you know the way to this defired 
place ? 

* 1 Pet. i. 4. f Heb if. % Luke \k: 62. 

§ Heb. ix. 17—21. 

(o) He who never became a fool in the eyes of the world 
for Christ, is not yet made wise unto salvation through the 
faith of Christ. 



THE PILGRIM'S PROGRESS. *i 

Chr. I am directed by a man whofe name is Evan- 
gelift, to fpeed me to a little gate that is before us, 
where we mail receive inftructions about the way. 

Phi. Come then, good neighbour, let us be going; 
then they went both together. 

Obft. And I will go back to my place, faid Obfti- 
nate : I will be no companion of fuch milled fantas- 
tical fellows (p). 

Now I faw in my dream, that when Obftinate was 
going back, Chriftian and Pliable went talking over 
the plain ; and thus they began their difcourfe : 

Chr. Come neighbour Pliable, how do you r* I am 
glad you are perfuaded to go along with me; had even 
Obftinate himfelf but felt what I have felt of the power 
and terrors of what is yet unfeen, he would not thus 
have lightly given us the bag. 

Pli. Come neighbour Chriftian, fince there are 
none but us two here, tell me now farther, what the 
things are, and how to be enjoyed whither we are 
going ? 

Chr. I can better conceive of them with my mind, 
than fpeak of them with my tongue ; but fince you are 
defirous to know, I will read of them in my book. 

Pli. And do you think that the words of your book 
are certainly true ? 

Chr. Yes veriiy, for it was made by him that cannot 
lie*. 

Pli. Well faid, what thingsare they ? 

Chr. There is an endlefs kingdom to be inhabited, 
and everlafting life to be given us, that we may inhabit 
that kingdom for everf. 

Pli. Well faid ; and what elfe ? 

Chr. There are crowns of glory to be given us ; and 
garments that will make us fhine like the fun in the 
firmament of heaven ? 

Pli. This is very pleafant. And what elfe { ? 

* Tit. i.2. f Isa. xlv. 17. 2?. % 2 Tim. iv. S. 

(p) Here see the different effects which the gospel truths 
have upon natural men. Obstinate totally rejects them. Pli- 
able hears of them with joy, believes somewhat of them for a 
season, and accompanies Christian a little way. 



$ THE PILGRIM^ PROGRESS. 

Ch. There fliall be no more crying, nor forrow; 
for he that is owner of the place will wipe all tears from 
our eyes *. 

Pli. And what company {ball we have there ? 

Chr. There we fhall be with feraphims and che- 
rubims, creatures that will dazzle your eyes to look 
on them f . There alfo we fhall meet with thoufands 
that have gone before us to that place; none of them 
are hurtful, but loving and holy, every one walking 
in the fight of God, and (landing in his prefence with, 
acceptance for ever: in a word, there we fliall fee 
the elders with their golden crowns J ; there we 
fhall fee the holy virgins with their golden harps §; 
there we fhall fee men, that by the world were cut 
in pieces, burnt in flames, eaten of beafts, drowned 
in the feas, for the lOve that they bare to the Lord of 
the place : all well and clothed with immortality, as 
with a garment [|. 

Pli. The hearing of this is enough to ravifh one's 
heart; but are thefe things to be enjoyed ? How fhall 
we get to be fharers thereof? 

Chr. The Lord, the governor of the country, hath, 
recorded * *, that in this book, the fubftance of which 
is, if we be truly willing to have it, he will beftow it 
upon us freely. 

Pli. Well, my good companion, glad am I to hear 
of thefe things; come on, let us mend our pace (q). 

*Isa. xv. 8. "Rev. vii. 16, 17. xxi. 4. f Isa. iv, 2. I. Thes. iv. 16. 
17. "Rev. v. 11. $ Rev. iv. 4-. § Rev. xiv. 1. 5. J| John xii. 35. 2 Cos. 
v, 2. 4. ** Isa. Iv. 12. John vi. 37. Key. xxi, 6. xxii. 17. 

(q) Here see the fleshly joys and flashly comforts of tem- 
porary professors : he is too hot to hold ; too light (havin^ 
never felt the burden of his sins) to travel far. Our Lord 
describes such as the stony ground hearers. They receive 
the word with joy ; the word hath no root in their hearts ; 
thev believe awhile ; but in times of temptation fall away. 
Luke viii. 13. So did Pliable at the Slough of Despond. — 
This signifies those desponding fears and despairing doubts 
which beset us, arising from unbelief of God's word, the sug- 
gestions of satan and the carnal reasoning of our corrupt na- 
ture against the revealed truths, and precious promises of 
God. These try the reality of our convictions, and the since- 
rity of them. 



THE PILGRIM'S PROGRESS. 9 

Chr. I cannot go fo fall as I would, by reafon of 
this burden that is on my back. 

Now I faw in my dream, that juft as they had ended 
this talk, they drew nigh to a Miry Slough that was 
in the midft of the plain, and they being heedlefs did 
both fall fuddenly into the bog. The name of the 
Slough of Defpond. Here therefore they wallowed 
for a time, being grievoufly bedaubed with dirt: 
and Chriftian, becaufe of the burden that was on his 
back began to fink in the mire. 

Pli. Then, faid Pliable, Ah ! neighbour Chriftian, 
where are you ? 

Chr. Truly faid Chriftian, I do not know. 

Pli. At this Pliable* began to be offended, and 
angrily faid to his fellow, Is this the happinefs you 
have told me all this while of ? If we have fuch ill 
fpeed at our firft fetting our, what may we expect 
betwixt this and our journey's end ? May I get out 
again with my life, you mail poffefs the brave country 
alone for me. , And with that he gives a defperate 
ftruggle or two, and got out of the mire on that fide 
of the Slough which was next to his own houfe, fo 
away he went, and Chriftian faw him no more (r). 

Wherefore, Chriftian was left to tumble in the 
Slough oi Defpond alone; but ftill he endeavoured to . 
ftruggle to that fide of the Slough that was farthefb 
from his own houfe, and next to the Wicket-gate (s) : 
the which he did, but could not get out becaufe of the 
burden that was upon his back: but I beheld in my 
dream, that a man came to him, whofe name was 
Help (t), and afked him, What he did there ? 

(r) It is enough to be Pliable ; for the first trial he met 
with cooled his courage, damped his joy, killed his faith, and 
sent him back to the City of Destruction. 

(s) Christian, in trouble, seeks still to get farther from 
his own house. See the difference between a truly convinced 
sinner, and a pliable unconverted professor ; one keeps his face 
toward Christ for hope and help ; the other flies back for com- 
fort to the City of Destruction. 

(t) The arm of Christ's omnipotent grace, reached forth to 
snatch poor sinners from destruction ; for he says of them, 

" Thou hast destroyed thyself, but in me is thine help •. , ' > 

llos. xiii. 9. B 



'10 THE PILGRjm's PROGRESS. 

Chr. Sir, faid Christian, I was bid to go this way by 
a man ca!|ed Evangelift, who directed me alio to yon+, 
der gate, that I might efcape the wrath to come.- — 
And as I was going thither, I fell in here. 

Help. But why did you not look for the (u) fteps ? 

Chr. Fear followed me fo hard, that I fled the next 
way, and fell in. 

Help. Then faid he, give me thine hand j fo he 
gave him his hand, and * he drew him out, and fet 
him upon found ground, and bid him go on his 
way. 

Then I (lepped to him that plucked him out, and 
faid, Sir, wherefore, fmce over this place is the way 
from the City of Deftru&ion to yonder Gate, is ic 
that this plat is not mended, that poor travellers might 
go thither with more fecurity ? And he faid unto me, 
This Miry Slough is fuch a place as cannot be mend- 
ed : it is the descent whither the fcum and filth that 
attends conviction for fin doth continually run, and 
therefore is it called the Slough of Defpond ; for (till 
as the finner is awakened about his loft condition, 
there arifes in his foul many fears and doubts, and 
difcouraging apprehenfions, which of all them get 
together, and fettle in this place. And this is the 
re'afon of the badnefs of this ground. 

It is not the j pleafure of the King that this place 
fhould remain fo bad; his labourers alfo, have, by 
the directions of his Majefty's furveyors, been for 
above thefe fixteen hundred years employed about 
this patch of ground j if perhaps it might have been 
mended : yea, and to my knowledge faid he, here 
have be*en fw.allowed up at lealt, twenty thoufand 
cart loads.; yea, millions of wholefome inftruclionsj 
that have at all feafons been brought from all places 
of the King's dominions (and they that can tell fay, 
They are the beft materials to make good the ground 
of the place) if fo be, it might have been mended, but 

* Ps. xl. 2. f I Isa. xxxv. 3, 4. 

(u) The great and precious promises of God,, which are 
in Christ Jesus to poor, needy and distressed sinners, 



THE PILCRIM's PROGRESS. II 

it is the Slough of Defpond ftill ; and fo will be when 
they have done what they can (x). 

True, there are, by the direction of the Law-giver 
certain good and fubftantial fteps, placed even through 
the very midft of this Slough; but at fuch time as 
this the place does much fpue out its filth, as it doth 
againft change of weather, thefe Steps are hardly fcen, 
or if they be, men through the dizzinefs of their heads, 
ftep befides ; and then they are bemired to purpofe, 
notwithstanding the Steps be there ; but the ground 
is * good when they are once got in the gate (y). 

Now I faw in my dream, that by this time, Pliable 
was got home to his houfe : So his neighbours came 
to vifit him ; and fome of them called him wife man 
for coming back ; and fome called him fool for haz- 
arding himfelf with Chriftian ; others again did mock 
him at his cowardlinefs ; faying, fc Surely, fince you 
began to venture, I could not have been fo bafe as 
to have given out for a few difficulties :" fo Pliable fat 
fneaking amongft them. But at laft he got more 
confidence, and then they ail turned their tales, and 
began to deride poor Chriftian behind his back. And 
thus much concerning Pliable. 

Now as Chriftian was walking folitarily by him- 
felf, he efpied one afar off", crofting over the field to 
meet him, and their hap was to meet juft as they 
were eroding the way to each other. This gentle- 
man's name was Mr. Worldly Wifeman, he dwelt in 
the town of Carnal Policy, a very great town, and 
alfo hard by from whence Chriftian came. This man 
having fome knowledge of him (for Chriftian's fetting 
forth from the City of Deftruc"lion was much noifed 

* 1 Sam. xiii. 22. 

(.x) Signifying, that there is nothing but despondency 
and despair in the fallen nature of sinful man : the best that 
we can do, leaves us in the Slough of Despond, as to any hopes 
in ourselves. 

(y) That is the Lord Jesus Christ. We never find good 
ground, -nor safe sounding, nor comfortable walking, till we 
enter into possession of Christ by faith, and till our feet are 
sat upon Christ, who is the Rock of ages, 

B 2 



12 THE PILGRIM'S PROGRESS. 

abroad, not only in the town where he dwelt, but 
alfo began to be the town-talk in fome other places) 
Mr. Worldly Wifeaian therefore having fome guefs 
of him, by beholding his laborious going, by behold- 
ing his iighs and groans, and the like, began to enter 
into fome talk with Chriftian. 

World. How now good fellow, whither away ■ after 
this burdened manner. 

Chr. A burdened manner indeed, as ever, I think 
poor creature had ! And whereas you afked me 
Whither away ! I tell you, Sir, I am going to yon- 
der Wicket-gate, before me ; for there, as I am in- 
formed, I (hall be put in a way to be rid of my heavy 
burden. 

World. Haft thou a wife and children ? 

Chr. Yes, but I am fo laden with this burden, that 
I cannot take that pleafure in them as formerly, me- 
thinks I am as if * I had none. 

World. Wilt thou hearken to me, if I give thee a 
good counfel ? 

Chr. If it be good I will ; for I (land in need of 
good counfel. 

World. I would advife thee, then, that thou with all 
fpeed get thyfelf rid of thy burden ; for thou wilt never 
be fettled in thy mind till then ; nor canft thou enjoy 
the benefits of the bleffings which God hath bellowed 
upon thee, till then. 

Chr. That is thac which I feek for, even to be rid 
of this heavy burden; but get itoffmyfeifl cannot: 
nor is there a man in our country, that can take it off 
my ihoulders : therefore am I going this way, as I told 
you, that I may be rid of my burden (z). 

World. Who bid thee go this way to be rid of thy 
burden ? 

Chr. A man that appeared to me to be a very great 
and honourable perfon ; his perfon ; his name, as I 
remember, is Evangelift. 

* 1 Cor. vii. 29. 
(z) A glimpse of the Wicket-gate, or of deliverance from 
the guilt of sin by Christ, will make the sinner reject all other 
ways, and press on towards Christ only. 



THE PILGRIM'S PROGRESS. 13 

World. Bcfhrew him for his counfel, there is not 
a more dangerous and troubldome way in the world, 
than is than unto which he hath directed thee; and 
that thou fhalt find, If thou wilt be ruled by his 
counfel. Thou halt met with fomething (as I per- 
ceive already) I ice the dirt of the Slough of Defpond 
is upon thee; but that Slough is the beginning of the 
forrows that do attend thofe that go on in that way; 
hear me, I am older than thou; thou art like to 
meet with, on the way which thou goefr, weari- 
fomenefs, painfulnefs, hunger, perils, nakednefs, 
fword, lions, dragons, darknefs, and in a word, 
death, and what not! Thefe things are certainly 
true, having been confirmed by many testimonies. — 
And why mould a man fo carelefsly caft away himfelf, 
by giving heed to a ftranger ? 

Chr. Why, Sir, this burden upon my back is 
more terrible to me, than are all thefe things which 
you have mentioned : nay, methinks I care not what 
I meet with in my way, if fo be I can alfo meet with 
deliverance from my burden (a). 

World. How earned thou by the burden at firft ? 

Chr. By reading this book in my hand. 

World, (b) I thought fo ; and it has happened 
■unto thee as to other weak men, who meddling with 
things too high for them, do fuddenly fall into thy 
diffractions; which diftr^ctions do not only unman 
men (as thine I perceive have done thee) but they run 
them upon defperate ventures, to obtain they know 
not what. 

Chr. I know what I would obtain j it is eafe from 
my heavy burden. 

World. But why wilt thou fcek for eafe this way, 
feeing fo many dangers attend it? efpecially fince 
(hadft thou but patience to hear me) I could direct 
thee to the obtaining what thou de fire it, without the 
dangers that thou In this way wilt run thyfelf into. 
Yea, and the remedy is at hand. Befides, I will add, 

(a) Such is the frame of the heart of a young christian. 

(b) Mr. Worldly Wiseman does not like that men should 
be serious in reading the Bible. 



24 the pilgrim's progress. 

that inftead of thefe dangers, thou flialt meet with 
much safety, friendship, and content. 

Chr. Pray, Sir, open this fecret to me. 

World, Why in yonder village (the village is named 
Morality) there dwells a gentleman, whofe name is 
Legality, a very judicious man, (and a man of very 
good name) that has fkill to help men off with fuch 
burdens as thine from their fhoulders ; yea to my 
knowledge, he hath done a great deal of good this 
way, and befides he. has fkill to cure thofe that are 
fomewhat crazed in their wits with their burdens (c). 
To him, as I faid, thou mayeit go, and be helped 
prefently. His houfe is not quite a mile from this 
place, and if he fhould not be at home himfelf, he 
has a pretty young man to his fon, whofe name is 
Civility, that can do it (to fpeak on) as well as the 
old gentleman himfelf; there, I fay, thou mayefh 
be eafed of thy burden; and if thou art not minded 
to go back to thy former habitation, as indeed I 
would not wifli thee, thou mayeft fend for thy wife 
and children to thee to this village, where there are 
houfes now ftanding empty, one of which thou 
may eft have at a reaionable rate; provifions is there 
alfo cheap and good ; and that which will make thy 
life more happy is, to be fure there thou flialt live by 
honeft neighbours, jn credit and good falhion. 

Now was Chriftian fomewhat at a ftand; but 
prefently he concluded, If this be true, what this 
gentleman hath faid, my wifeft courfe is to take his 
advice; and with that he thus further fpake. 

Chr. Sir, which is my way, to this honed man's 
houfe ? 

(c) Mr. Worldly Wiseman prefers Morality to Christ the 
Strait Gate. This is the exact reasoning of the flesh. Carnal 
reason ever opposes spiritual truth. The notion of Justifi- 
cation by our own obedience to God's law, ever works in us, 
contrary to the law of justification by the obedience of Christ. 
Self-righteousness is as contrary to the faith of- Christ, as in- 
dulging the lusts of the flesh. The former is the white devil 
of pride, the latter the black devil of rebellion and disobe- 
dience. See the awful consequences of listening to the reason- 
ings of the flesh ! 



THE PILGRIM'S PROGRESS. 15 

World. Do you fee yonder * high hill ? 

Chr. Yes very well. . 

World. By that hill you muft go, and the firft houfe 
you* come at is his. 

So, Christian turned out of his way, to go to Mr. 
Legality's houfe for help (d); but behold, when he 
was got now hard by the hill, it feemed fo high, and 
alio that fide of it that was nexc the way fide did 
hang fo much over that Chriftian was afraid to 
venture farther, leaft the hill fhould fall on his head ; 
wherefore there he flood (till and knew not what to 
do. Alfo his burden now feemed heavier to him 
than while he was in his way.f There came alio 
flafhes of fire out of the hill, that made J Chriftian 
afraid that he fhould be burned; here therefore he 
fweat and did quake for fear. And now he began to 
be forry that he had not taken Mr. Worldly Wifeman's 
counfels. And he faw (e) Evangelift coming to meet 
him ; at the fight alfo of whom he began to blufh for 
fhame. So Evangelift drew nearer and nearer; and 
coming up to him, he looked upon him with a fevere 
and dreadful countenance, and thus began to reafon 
with Chriftian. 

Evan. What doft thou here, Chriftian? faid he; 
at which words, Chriftian knew not what to anfwer j 
wherefore at prefent he flood fpeechlefs before him. 
Then faid Evangelift farther, Art thou not the man 
that I found crying without the walls of the City of 
Deftruflion. 

Chr. Yes, dear Sir, I am the man. 

Evan. Did not I direcl thee the way to the Wicket- 
gate ? 
. Chr. Yes, dear Sir, faid Chriftian. 

* Mount Sinai. f Exod. xix. 19. $ Heb. xii. 21. 

(d) And a sad turn it proved to him ; for he turned from 
the work of Christ, for salvation, to his own works and obe- 
dience ; so did the Galations of old. Mark the consequence ; 
Christian is afraid that Mount Sinai, all the dreadful curses of 
the law, would fall on his head. 

(e) Evangelist findeth Christian under Mount Sinai, and 
looketh severely upon him. See the effect of disobeying the 
Gospel, 



16 THE PILGRIM'S PROGRESS. 

Evan. How is it then that thou art fo quickly turn- 
ed afide ? For thou art now out of the way. 

Chr. I met with a gentleman fo foon as I had got 
over the Slough of Defpond, who perfuaded me that 
I might, in the Village before me, find a man that 
could take of my burden. 
Evan. What was he ? 

Chr. He looked like a gentleman (f), and talked 
much to me, and got me at laft to yield; fo I came 
hither; but when I beheld this hill, and how it han^s 
over the way, I fuddenly made a ftand 3 left, it fhould 
fall on my head. 

Evan. What faid that Gentleman to you ? 
Chr. Why, he aiked me whither I was going? And 
I told him. 

Evan. And what faid he then? 
Chr. He aiked me if I had a family? And I told 
him. But, faid I, I am fo loaded with the burden 
that is on my back, that I cannot take pleafure in them 
as formerly. 

Evan. And what faid he then ? 
Chr. He bid me with fpeed get rid of my burden ? 
and I told him it was eafe I fought. And, laid I, 
I am therefore going to yonder gate, to receive fur- 
ther direction how I may get to the place of deliver- 
ance. So he faid that he would fhew me a better 
way, and fhorter, not fo attended with difficulties 
as the way, Sir, that you {et me in; which way, faid 
he, will direct you to a Gentleman's houfe that has 
fkill to take offthefe burdens: fo I believed him (g), 
and turned out of that way into this if haply I might be 

(f) Beware of taking men by their looks. They may 
look as gentle as lambs, while the poison of asps is under 
their tongues ; whereby they infect many souls with perni- 
cious errors and pestilent heresies, turning them from Christ 
and the hope of justification and eternal life, through him 
only to look and rely upon their own works, in whole or in 
part, for salvation. 

(g) As the belief of the truth, lies at the fountain of the 
hope of eternal life, and is die cause of any one becoming a 
pilgrim ; so the belief of a lie, is the cause of any one's turn- 
ing out of the way which leads to glory. 



THE PILGRIM'S PROGRESS. 17 

foon eafed of my burden. But when I came to this 
place, nnd beheld things as they are, I (topped for 
fear, as I laid of danger: but I now know not what to 
do(h). 

Evan. Then (faid Evangelift) ftand ftill a little, 
that I may fhew thee the words of God. So he flood 
trembling. Then faid Evangelift, * See that you 
refufe not him that fpeaketh ; for if they efcaped 
not, who refuted him that fpake on earth, much more 
fhall not we efcape, if we turn away from him that 
fpeaketh from heaven. He faid moreover f, Now 
the juft fhall live by faith ; but if any man draw back, 
my foul fhall have rvo pleafure in him. He alio did 
thus apply them} thou art the man that art running 
into this mifery : thou haft begun to rejeft the counfel 
of the Moft High, and to draw back thy foot from the 
way of peace, even almolt to the hazarding of thy 
perdition (1). 

Then Chriftian fell down at his feet as dead, crying, 
"Wo is me, for I am undone!" At the fight of 
which, Evangelift caught him by the right hand, fay- 
ing, All manner of fin and blafphemies, fhall be for- 
given unto men: be not faithlefs but believing : then 
did Chriftian again a little revive, and flood up tremb- 
ling, as at firft, before Evangelift (k). 

Then Evangelift proceeded, faying, Give more 
earned heed to the things that I fhall tell thee of, 

* 1 Johniv. f Col. vi. 12. 

(h) Legality will bring the soul to perplexity; and 
cause him to stop for fear, unless he is suffered to go on, 
blinded by pride and self-righteousness, to his own destruc- 
tion. 

(i) See the danger of turning from the faith of Christ, to 
trust in any degree to our own works for justification and 
eternal life. Beware of Legal teachers, and of thy own legal 
spirit. 

(k) See the glory of gospel grace to sinners. See the 
amazing love of Christ in dying for sinners, O remember 
the price, which obtained the pardon of your sins, at nothing 
less than his most precious blood ! Believe his wonderful 
love. — Rejoice in his glorious salvation. Live in the love of 
him, in the hatred of your sins, and in humbleness of mind 
before him. C 



18 TH£ PILGRIM S PROGRESS. 

1 will now (hew thee who it was alfo that deluded thee, 
and who it was alfo to whom he fent thee.— The man 
that met thee, is one Worldly Wifeman, and rightly 
he is fo called; partly *, becaufe he favoured! only of 
the doctrine of the world; (therefore he always goes to 
the town of Morality to church) and partly -j-, becaufe 
he lovcth that doctrine bed ; for it faveth him from 
thecrofs; and. becaufe he is of this carnal temper, 
therefore he feeketh to prevent my ways, though right. 
Now there are three things in this man's counfel, that 
thou mun: utterly abhor: 

i.« His turning thee out of the way. 

2. His labouring to render the crofs odious to thee. 

3. And his letting thy feet in that way that leadeth 
unto the miniftration of death (1). 

Firft, thou mult abhor his turning -thee out of the 
way; yea, and thine own confenting thereto; be- 
caufe this is to reject the counfel of God for the fake 
of a counfel of a Worldly Wifeman. The Lord 
fays, J Strive to enter in at the (trait; gate, the gate 
to which I fend thee; § for ftrait is the gate that 
leadeth unto life, and few there be that find it. From 
this little Wicket-gate, and from the way thereto, 
hath this wicked man turned thee, to the bringing of 
theealmoftto deitruction ; ha:e therefore his turning 
thee out of the way, and abhor thyfelf for hearkening 
to him. , • - 

Secondly, Thou muft abhor his labouring to render 
the crofs odious unto thee ; for thou art to || (f prefer 
it before the treafures in Egypt; 5 ' Befides, the King 
of Glory hath told thee, tc that he that will fave his 
life- (hall lofe it:" and, cc he that comes after him, and 
hates not his father, and mother, and wife, and chil- 

* Luke xiii. 24. f Matt. vii. 13, 14. 

% Heb. xi. 25, 26. § viii. 35, John xii. 25. || Matt. x. 39. 

(1) Gospel comfort cannot be enjoyed, till the soul is 
convinced of the evil, and rejects the doctrine of Legality, 
so as to be justified by grace at first, and by works at last ; 
for this is confounded grace and Avorks, so as to exalt our 
•vile selves, and to dishonour precious Christ and his glorious 
righteousness. This detestable heresy abounds greatly in the 
present day. 



THE PILCRIM's PROGRESS. 19 

dren, and brethren, and fillers, yea, and his own life 
alio, he cannot be my difciple." I fay, therefore, 
for a man to labour to perfuade thee that, that 
be thy death, without which, the Truth hath laid, 
thou canft not have eternal life : this doctrine thou 
mufl abhor. 

Thirdly, Thou mufl hate his fetting of thy feet in 
the way that leadeth to the rniniilration of death. — 
And for this thou mud confider ,to whom he fent thee, 
and alfo how unable that perfon was to deliver thee 
from thy burden. 

He to whom thou waft fent for eafe, being by- 
name Legality, is the fon of the * bond woman, 
which now is in bondage with her children, and is, 
in myftery, this mount j Sinai, which thou hall 
fear will fall upon thy head. Now if fhe with her 
children are in bondage, how canft thou expect by 
them to be made free ? This Legality, therefore, is 
not able to fet thee free from thy burden. No man 
was ever yet rid of this burden by him ; no, nor ever 
is like to be: ye cannot be juftified by the works 
of the law ; for by the deeds of the law no man living 
can be rid of his burden ; therefore Mr. Worldly 
"VVifeman is an alien, and Mr. Legality a cheat: as 
for his fon Civility, notwithflanding his fi mpering 
looks, he is but a hypocrite, and cannot help thee. 
Believe me, there is nothing in all this noife, that 
thou haft heard of thefe fottifh men, but a defign 
to beguile thee of thy falvation, by turning thee from 
the way in which I had fet thee (m). After this, 
Evangeliil called aloud to the heavens for confirma- 
tion of what he had faidj and with that there came 
words and fire out of the mountain under which poor 
Chrillian flood, that made the hair of his nefh fland 
up, the words were thus pronounced, " J As many 

* Lukexiv. 36. Gal. iv. 21. 27. f The bond-woman. 
X Gal, ii. 10. 
(m) The gospel pays no respects to demure looks, and a 
sanctified face ; but pronounces such cheats, hypocrites, and 
beguilers, who turn souls from the cross of Christ, and the way 
of him, to trust in any- wise their own works for justification 
and salvation. 

C2 



2(3 the pilgrim's progress. 

as are of the works of the law are under the curfe $'* 
for it is written, " Curfed is every one that continueth 
not in all things which are written in the book of the 
law to do them." (n). 

Now Chriftian looked for nothing but death, and 
began to cry out lamentably, even curfing the time 
in which he met with Mr. Worldly Wifeman •, ftill 
calling himfelf a thoufand fools for hearkening to his 
counfelj he alfo was greatly afhamed to think that 
this Gentleman's arguments, flowing only from the 
fleih, mould have the prevalency with him as to caufe 
him to forfake the right way. This done, he applied 
himfelf again to Evangelift in words and fenfe as 
follows : 

Chj-. Sir, (o) what think you? Is there hope? May 
I now go back, and go up to the Wicket-gate? Shall 
I not be abandoned for this, and fent back from thence 
afhamed ? I am forry I have hearkened to this man's 
counfel. But may mv fin be forgiven ? 

Evan. Then faid Evangelift to him, thy fin is very 
great, for by it thou naft committed two evils ; thou haft 
forsaken the way that is good to tread in forbidden 
paths ; yet will the man at the gate receive thee, 
for he has Good-will" for men: only faid he, take 
heed that thou turn not afide again, left thou perifh 
from the way, when his wrath is * kindled but a 
little. Then did Chriftian addrefs himfelf to go 
back; and Evangelift, after he had killed him, gave 
him one fmile, and bid him Good fpeed : (p) So 

* Psalm ii. lilt. Matt. vii. 3. 

(n) Legality is a great enemy to the cross of Christ, as 
Licentiousness ; for it keeps the soul from coming to, believing 
in, and trusting wholly to the blood of Christ for pardon, and 
the righteousness of Christ for justification ; so that it keeps 
the soul in bondage, and swells the mind with pride, while 
Licentiousness brings a scandal on the cross. 

(o) Christian inquires if hemay jet be happy. Legal 
hopes will bring on distress of soul, and despondency of 
spirit, as well as outward sins : there is no hope of a sinner's 
being- comforted by the cross of Christ, till he is made sensible 
of this. 

(p) Nothing but the gospel of Christ can direct our steps 
in the right way, and bring peace and comfort to our souls. 



THE PILGRIM'S PROGRESS. 21 

he went on with hade, neither fpake he to any man 
by the way; nor if any afked him, would he vouch- 
safe an anfwer. He went like one that was all 
the while treading on forbidden ground, and could 
by no means chink himfdf fafe, till again he was got 
into the way which he left to follow Mr. Worldly 
Wifeman's counfel. So in procefs of time Chriitian 
got up to the gate. Now over the gate there was 
written, * <c Knock, and it fhall be opened unto 
you." 

He knocked therefore more than once or twice (q) 
faying, 

tf May I now enter here ; Will he within 

<e Open to sorrv me, tho' I have been 

<l An undeserving rebel ? Then shall I 

" Not fail to sing his lasting praise on high.'" 

At laft there came a grave perfon to the gate, named 
Good-will, who afked, Who was there? and whence 
he came ? and what he would have ? 

Chr. Here is a poor burdened Sinner, I come from 
the City of DeftrucTion, but am going to Mount Zion, 
that I may be delivered from the wrath to come: I 
would therefore, Sir, fince I am informed that by the 
gate is this way thither, know if you are willing to let 
me in. 

Good-will, (r) I am willing with all my heart, faid 
he; and with that he opened the gate, 

* Matt. vii. 3. 

It salutes us with a che'arful smile, a kiss, of peace, and a 
blessing of consolation ; and hence it wings our speed to 
Christ and holiness. 

(q) This is praying and pleading in faith with God for 
mercy and forgiveness of sin through the blood of Jesus 
Christ. 

(r) The gate will be opened to broken hearted sinners. 
Here behold the love of Jesus, in freely and heartly receiv- 
ing every poor sinner who conies unto him. No mo.tter how 
vile they have been, nor what sins they have committed ; he 
loves them freely and receives them graciously. For he has 
nothing but good will to them, Hence the heavenly host sang 
it his birth, Good will towards men. Luke ii. 14. 



22 THE PILGRIMS PROGRESS. 

So when Chriftian was ftepping in, the other gave 
him a pull (s) : then faid Chriftian. What means 
that ? The other told him, a little diftance from this 
gate, there is erected a (hong caftle, of which Belzebub 
is the captain; from thence both he, and them that 
are with him, fhoot arrows at thofe that come up to 
the gate, if haply they may die before they can enter 
in. 

Then faid Chrillian, I rejoice and tremble. So 
•when he got in, the man of the gate afked him who 
directed him thither. 

Chr. Evangelift bid me come hither and knock (as 
1 did) and he laid, that you, Sir, would teil me what 
1 mult do. 

Good -will. An open door is before thee, and no man 
can Hi ut it. 

Chr. Now I begin to reap the benefit of my 
hazards. 

Good-will. But how is it you come alone ? 

Chr. Becaufe none of my neighbours faw their dan- 
ger, as I faw mine. 

Good-will. Did any of them know of your coming? 

Chr. Yes, my wife and children faw me at the firit, 
and called afrer me to return again : alfo fome of my 
neighbours ftood crying and calling after me to return; 
but I put my fingers in my ears, and fo came on my 
way. 

Good-will. But did none of them follow you to per- 
fuade you to go back ? 

Chr. Yes, both Gbftinate and Pliable : but when 
they faw they could not prevail, Obitinate went railing 
back, but Pliable came with me a little way. 

Good-will. But why did he not come through? 

Chr. We indeed went both together until we came 
to the Slough of Defpond into the which we alfo fud- 
denly fell. And then was my neighbour Pliable dif- 
couraged, and would not venture farther (t). Where- 
(s) Every saved sinner is a brand plucked out of the fire 
by the loving arm of Christ, Zach. iii. 2. 

(t) A man may have company when he sets out for hea- 
ven, and yet go thither alone. " Many are called hut few are 
chosen." Matt. xx. 16. 



THE PILGRIM'S PROGRESS. 23 

fore getting out again on that fide next to bis own 
houfe, he told me I mould poffefs the brave Country 
alone for him : So he went his way,- and I came mine. 
He after Obftinate, and i to this gate. 

Good-will. Then laid Good-will, Alas, poor man ! 
is the Celeftial glory of fo fmall eireem with him, 
that he counted it not worth running the hazard of a 
few difficulties to obtain it ? 

Chr. Truly, faid Chriftian, I have faid the truth of 
Pliable, and if I mould alfo fay alfo the truth of my felf, 
it will appear there is no difference between him and 
myfelf. It is true, he went back to his own houfe, 
but I alfo turned afide to go in the way of death, be- 
ing perfuaded thereto by the carnal arguments of one 
Mr. Worldly Wifeman. (u) 

Good- will. Oh ! did he light upon you ? What, he 
would have had you feek for eafe at the hands of Mr. 
Legality ! they are both of them very cheats. — But did 
you take his counfel? 

Chr. Yes, as far as I durft: I went to find out Mr. 
Legality, until I thought that the mountain that rtands 
by his houfe would have fallen upon my head ; where- 
fore there I was forced to flop, (x) 

Good-will. That mountain has been the death of 
many, and will be the death of many more : It is weil 
you efcape being darned in pieces by it. 

Chr. Why truly I do not know what had become of 
me there, had not Evangelift happily met me again as 
I was mufing in the midft of my dumps; but it was 
God's mercy that he came to me again, or elfe I had 

(u) Where there is. grace in the heart, it will take shame 
to itself, and give all the glory to God's sovereign grace, for 
any difference there is between us and others. Free-grace, 
kills free-will pride, and lays the sinners low, while it exalts 
Christ, and causes sinners to triumph in his righteousness and 
salvation. 

• (x) Though Jesus knows what is in man, and all his 
ways, yet he will bring the soul to confession unto him. See 
the loving heart of Christ to sinners, and the tree communi- 
cations he admits to be with himself. Oh ! ye his people, 
pour out your heart before him; 6 Jesus is a refuge for us 
Psalm. Ixii. s. 



24 the pilgrim's progress. 

never come thither. But now I am come, fuch a one 1 
as I am, more fit indeed for death by that mountain, 
than thu.s to ftand talking with my Lord : but oh I 
what a favour is this to me, that yet I am admitted 
entrance here 1 (y) 

Good -will. We make no objections againft any, 
notwithstanding all that they have done before they 
came hither *. They in no wife are eaft out ; and 
therefore, good Chriftian, come a little way with 
me, and I will teach thee about the way thou muff, go. 
Look before thee; doft thou fee this narrow way? 
That is the way thou muft go, it was caft up by the 
patriarchs, prophets,' Chrift and his apoftles, and it is 
as (trait as a rule can make it j this is the way thou 
muft go. 

Chr. But faid Chriftian (z) are there no turnings 
nor windings, by which a ftranger may lofe his 
way ? 

Good- will. Yes, there are many ways, but, down 
this, and they are crooked and wide : but thus thou 
may'st diftinguifh the right from the wrong, the right 
only being -f trrai t and narrow. 

Then 1 faw in my dream, that Chriftian afked him 
farther, If he could not help him off with the burden 
that was upon his back ? For as yet he had not got 
rid thereof, nor could by no means get it off without 
help. 

He told him, as to thy burden, be content to bear it, 

* John vi. 17. f Matt. vi. 14. 

(v) It is a sure sign of a genuine work of grace, when 
the heart ascribes all to grace. Here is no talk of being 
faithful to grace: no ascribing any thing to his own free 
will or power, but his escaping from destruction, and being 
yet in the way of salvation, and wholly resolved in the grace 
of the gospel the mercy of God, and into his free favour and 
almighty power it is. sweet to converse with Jesus, of his free 
grace to wretched and unworthy sinners. Do you not find 
it so ? 

(z) Christian afraid of losing his way ; a blessed sign of 
a gracious, heart, when it possesses good jealousy. 



THE PILGRIM'S PROGRESS, 25 

until thou comesttothe Place of (a) Deliverance ; for 
there it will fall from thy back of itself. 

Then Christian began to gird up his loins, and to 
address himself to his journey. So the other told 
him, That by that he was gone some distance from 
the gate, he would come to the house of the Inter- 
preter, at whose door he should knock, and he would 
shew him excellent things. Then Christian took 
his leave of his friend, and he again bid him Good 
speed. 

Then he went on till he came to the house of the 
Interpreter (b), where he knocked over and over, at 
last one came to the door, and asked who was there ? 

Chr. Sir, here is a traveller, who was bid by an ac- 
quaintance of the good man of this house, to call here 
for my profit; I would therefore speak with the mas- 
ter of the house : so he called for the master of the 
house, who after a little time came to Christian, and 
asked him what he would have (c) ? 

Chr. Sir, said Christian, I am a man that am come 
from the City of Destruction, and am going to the 
Mount Zion; and I was told by the man that stands 
at the gate, at the head of this way, that if I called here 
you would shew me excellent things, such as would 
be a help to me on my journey. 

Inter. Then said the Interpreter, Come in ; I will 
shew thee that which will be profitable to thee (d). So 
he commanded his man to light the candle, and bid 
Christian follow him : so he had him into a private 

(a) There is no deliverance from the guilt and burden 
of sin, but by the death and blood of Christ. Here observe, 
that though a sinner, at his first coming to Christ, finds some 
comfort and encouragement, yet he may not have a clear sense 
of pardon and assurance of the forgiveness of his sins, but he 
tnay still feel the burden of them. But by his faith in Jesus 
will be putting his Lord in mind of them. 

(b) Christian comes to the house of the Interpreter: which 
means the Lord the Spirit, the teacher of the people. . ' 

(c) Christians go too often to consult with men, instead of 
the Lord himself; this is a fault and a folly. 

(d) O how loving, how condescending, is the Spirit of 
God to poor miserable sinners. 

D 



26 THE PILGRIM S PROGRESS, 

room and bid his man open a door; the which when 
he had done. Christian saw the picture of a very grave 
person hang up against the wall; and this was the 
fashion of it : he had his eyes lifted up to heaven, the 
best of books in his hands, the law of truth was written 
upon his lips, the world was behind his back ; he stood 
as if he pleaded with men, and a crown of gold did 
hang over his head. 

Chr. Then said Christian, What meaneth this ? 

Inter. The man whose picture this is, is one of a 
thousand ; he * can beget children, f travail in birth 
with children, and nurse them himself when they are 
born. And whereas thou seest him with his eyes lifted 
to heaven, the best of books in his hands ; and the law 
of truth written upon his lips; it is to shew thee, 
that this work is to know and unfold dark things to 
sinners :- even as also thou seest him stand as if he 
pleaded with men ; and whereas thou seest the world 
as cast behind him, and that a crown hangs over his 
head ; that is to shew thee, that slighting and despising 
the things that are present, for the love that he hath 
for his Masters service, he is sure in the world that 
comes next to have glory for his reward. Now said 
the Interpreter, .1 have shewed thee this picture first, 
because the man whese picture this is, is the only man 
whom the Lord of the place whither thou art going 
has authorised to be thy guide in all difficult places, 
thou mayest meet with in the way : wherefore take 
heed to what I have shewed thee, and bear well in 
thy mind what thou hast seen ; lest in thy journey 
thou meet with some that pretend to lead thee right* 
but their way goes down to death (e) 1 

* 1 Cor. iv. 15. f Gal. iv. Iff. 
(e) This is a true picture of a gospel minister .'one whom 
the Lord die Spirit has called and qualified for preachino- the 
everlasting gospel. He is one who dispises the world, fs 
dead to its pleasures and joys 1 his chief aim is to exalt and 
glorify the Lord Jesus, his atoning blood, justifying righteous- 
ness, and finished salvation ! and his greatest glory is to bring 
sinners to Christ, to point him out as the one way to them, 
and to edify and build up saints in him. But there are 
many who profess to do this, but turn- poor sinners out of the 



THE PILGRIM S PROGRESS. 27 

Then he took him by the hand, and led him into a 
very large Parlour that was full of dust, because 
never swept; the which after he had reveiwed a little 

while, the Interpreter called for a man to sweep. 

Now when he began to sweep, the dust began 
abundantly to fly about, that Christian had almost 
therewith been choaked. Then said the Interpreter 
to a damsel that stood by. Bring hither the water, 
and sprinkle the room ; the which when she had done, 
it was swept and cleansed with pleasure. 

Chr. Then said Christian, What means this ? 

Inter. The Interpreter answered, This Parlour is 
the heart of a man that was never sanctified by the 
sweet grace of the gospel ; the dust is his original sin 
and inward corruptions that have defiled the whole 
man. He that began to sweep at first, is the law ; 
but she that brought the water, and did sprinkle it, 
is the gospel. Now whereas thou sawest, that as soon 
as the first began to sweep, the dust did so fly about, 
that the room by him could not be cleansed, but that 
thou wast almost choaked therewith ; this is tr shew 
thee, that the Law, instead of cleansing the heart, by 
its washing from sin * doth revive, put f strength 
into, and + increase it in the soul, even as it doth dis- 
cover and forbid it, for it doth not give power to 
subdue it. 

Again, as thou sawest the Damsel sprinkle the room 
with water, upon which it was cleansed with pleasure ; 
this is to shew thee, that when the gospel comes in 
the sweet and precious influences thereof to the heart* 
then even I say, even as thou sawest the Damsel lay 
the dust by sprinkling the floor with water, so is sin 
vanquished and subdued, and the soul made clean, 

* Rom. vii. 6. f 1 Car. xv. 56. * Eom. v. 20. 

way and point them to a righteousness of their own for justifi- 
cation in whole or in part. Of these the Spirit teaches us to 
beware : the former, he leads and directs souls to love and 
esteem highly for their labours and faith in the Lord, and zeal 
for his honour and glory, and for the salvation of souls,. 
Take heed what you hear. Mark iv. 24 

D2 



28 THE PILGRJM S PROGRESS. 

through the faith of it, and consequently * fit for the 
King of glory to inhabit (f). 

I saw, moreover, in my dream, that the Interpre- 
ter took him by the hand, and had him into a little 
room, where sat two little children, one in each chair. 
The name of the eldest was Passion, and the name 
of the other Patience, Passion, seemed to be much 
discontented ; but Patience was very quiet. Then 
Christian asked, what is the reason of the discontent 
of Passion ? The Interpreter answered, the governor 
of them would have him stay for his best things till the 
beginning of the next year ; but he will have all now ; 
but Patience is willing to wait. 

Then I saw one that came to Passion and brought 
him a bag of treasure, and poured it down at his feet : 
the which he tools: up and rejoiced therein, and withal 
laughed Patience to scorn. But I beheld but awhile, 
and he had lavished all away, and had nothing left 
him but rags. 

Chr. Then said Christian to the Interpreter, Ex- 
pound this matter more fully to me. 

Inter. So lie said, These two lads are figures ; Pas- 
sion will have all now, this year ; that is to say, in 
this world ; so are the men of this world : they must 

* John xv. 3. Eph. x. 26. Acts. xv. 9. Rom. xvi. 24—26. John xv. 13. 

(f) Now judge by this, whether you are under the law a 
Or the gospel. Have you ever found in yourself what is here 
described ? 1st. Of the law, have you ever felt your itists and 
corruptions irritated and sin made to abound in you as t'i vour' 
perception and feeling, by the commandment working in. von. 
all manner of concupiscence ? for without the law sin was dead, 
Rom. vii. 3. Has the application of the law to your conscience 
made sin to revive in you, so as that you. died to all your 
former hopes of being justified by your obedience to the law ? 
If Hot, you are yet dead in sin, and cleave to legal hopes 
and vain confidence. But if through the law you are become 
dead to the law, has the gospel come to you with its reviving, 
comforting, sanctifying influence ? Has it made Christ's 
blood and righteousness precious to your soul, and given you 
the victory of faith over the law, sin," and death. If so, go on' 
your Way rejoicing. • 



THE PILGRIM'S PROGRESS. 29 

have all their good things now, they cannot stay till 
next year; that is, until the next world: for their 
portion of good. The proverb, " A bird in the hand 
is worth two in the bush," is of more authority with 
them than are all the divine testimonies of the good 
of the world to come. But as thou sawest, that he 
had quickly lavished all away, and had presently left 
him nothing but rags ; so will it be with such men at 
the end of this world (g). 

Chr. Then said Christian, Now I see that Patience 
has the best wisdom, and that upon many accounts. 
1. Because he stays for the best things. 2. And also 
because he will have the glory of his, when the other 
has nothing but rags. 

inter. Nay, you may add another, to wit, the glory 
of the next world will never wear out; but these 
are suddenly gone. Therefore Passion had not so much 
reason to laugh at Patience, because he had his own 
things first, as Patience will have to laugh at Passion, 
because he had his best things last ; for first 
must give pbce to last, because last must have 
its time to come ; but last gives place to nothing ; 
for there is not another to succeed ; he therefore 
that hath his portion first, must needs have a time 
to spend it; but he that has his portion last must 
have it lastingly : therefore it is said * " Dives, in thy 
lile-time thou receivedst thy good things, and likewise 
Lazarus evil things : but now he is comforted, and 
thou art tormented." 

Chr. Then I perceive it is not best to covet things 
that are now, but to wait for things to come. 

Inter. You say the truth : j- " for the things that are 
seen are temporal ; but the things that are not seen, 

* Luke xvi. f 1 Cor. iv. 18. 

(g) Carnal men seek nothing more than the gratification 
of their senses ; their end will be the loss of all things, and the 
destruction of their own souls. But the just live by faith on 
Jesus, and in hope of joys to come; their end will be glori- 
ous ; for they shall receive the end of their faith, the salva- 
tion of their souls, and the everlasting enjoyment of Christ in 
glory. 



30 the pilgrim's progress. 

eternal j" but though this be so, yet since things 
present, and our fleshly appetite, are such near neigh- 
bours one to another ; and, again, because things to 
come, and carnal sense, are such strangers one to 
another: therefore it is, that the first of these so sud- 
denly fall into amity, and that distance is so continually 
between the second (h). 

Then I saw in my dream, that the Interpreter took 
Christian by the hand, and led him into a place where 
was a fire burning against a wall, and one standing by 
it, always casting much water upon it, to quench it; 
yet did the fire burn higher and hotter. 

Then said Christian, What means this ? 

The Interpreter answered, This fire is the work of 
grace that is wrought in the heart ; he that casts water 
upon it, to extinguish and put it out, is the Devil ; 
but in that thou seest the fire notwithstanding burns 
higher and hotter, thou shalt also see the reason of 
that. So he had him about to the backside of the wall, 
where he saw a man with a vessel of oil in his hand of 
which he did also continually cast (but secretly) into 
the fire (i). 

Then said Christian, What means this ? 

The Interpreter answered, That is Christ, who 
continually with the oil of his grace maintains the 
work already begun in the heart : by the means of 
which, notwithstanding what the Devil can do*, the 

* Cor. xii. 9. 

(h) Here see the preciousness and glory of faith . it 
qauseth the soul to make a proper estimate, and set a due value 
on things: it pierceth through the objects of time and sense^ 
and fixes upon glory and eternity. This is the proper cha- 
racter of every heaven-born soul; the just shall live by faith. 
Heb. ii. 4. This is a life of heaven upon earth. 

(i) Some having never been at the backside of the wall 
to see how the work of grace is kept up in the soul by Christ, 
ascribe it to other causes, as man's faithfulness, &.c. which 
their pride and folly devise. Hence they ignorantly assert, 
that a work of grace may come to nothing, and the subjects 
of Christ's grace may perish. But they do err, not knowing 
the scriptures, nor the power of Christ's love and grace to, 
sinners. 



THE PILGRIM S PROGRESS. 31 

souls of his people prove gracious still. And in that 
thou sawest, that the man stood behind the wall 
to maintain the fire; this is to teach thee, that it is 
hard for the tempted to see how the work of grace is 
maintained in the soul (k). 

I saw also that the Interpreter took him again by the 
hand, and led him into a pleasant place, where was 
built a stately palace, beautiful to behold ; at the sight 
of which Christian was greatly delighted ; he saw also 
upon the top thereof certain persons walking who were 
clothed all in gold. 

Then said Christian, May we go in hither? 

Then the Interpreter took him and led him up 
towards the door of the palace; and, behold, at the 
door stood a great company of men, as desirous to 
go in, but durst not. There also sat a man a little 
distance from the door, at a table side with a book, 
and his ink-horn before him, to take the name of him 
that should enter therein : he saw also, that in the 
door-way stood many men in armour to keep it, be- 
ing resolved to do the men that would enter what 
hurt and mischief they could. Now was Christian 
somewhat in amaze : at last, when every man started 
back for fear of the armed men, Christian saw a 
man of a very stout countenance come up to the 
man that sat there to write, saying, £f Set down 
my name, Sir j" the which when he had done, he 
saw the man draw his sword, and put an helmet 
upon his head, and rush toward the door upon the 
armed men, who laid upon him with deadly force : 

(k) What then has the sinner, who is the subject of grace, 
no hand in keeping up the work or' grace in his heart? No. 
It ispiain, Mr. Bunyan was no Arminian ; he did not ascribe 
any of that glory to the work and power of the creature, 
which is due solely to the Lord, who is the Alpha and Omega, 
the first and the last ; the beginner, carrier on, and finisher of 
this work in sinners hearts; and never can his work be extin- 
guished there, till Satan's water is more powerful to (juench, 
than Christ's oil and grace are to keep the fire burning. Poor 
sinner, believe this, and love, praise, and rejoice in thy Lord : 
for he loves with an everlasting love, he saves with an everiast • 
in;:: salvation, 



32 THE PILGRIM S PROGRESS. 

but the man, not at all discouraged, fell to cutting, 
and hacking most fiercely. So after he had (1) re- 
ceived and given many wounds to those that attempted 
to keep him out, he cut his way through them all, and 
pressed forward into the palace ; at which there was 
a Dleasant voice heard from those that were within, 
even of those that walked upon the top of the palace 
saying, 

i( Come m, come irr; 

" Eternal glory thou shaltwin." 

So he went in, and was clothed with such garments 
as they. Then Christian smiled, and said, I think 
verily I know the meaning of this (m). 

Now said Christian, let me go hence. Nay, 
stay (said the Interpreter) till I have shewed thee a 
little more, and after that thou shalt go on thy way. 
So he took him by the hand again, and led him into a 
very dark room, where there sat a man in an iron cage. 

Now the man, to look on, seemed very sad ; he 
sat with his eyes looking down to the ground, his 
hands folded together, and he sighed as if he would 
break his heart. Then said Christian, What means 
this? At which the Interpreter bid him talk with the 
man (n). 

Then said Christian to the man, What art thou ? 
The man answered, I am what I was not once (o). 

(1) We must through much tribulation enter into the 
kingdom of God. Acts xiv. 22. 

(m) Such is the spirit and disposition of a soul who is de^ 
termined to win Christ, and enjoy the kingdom of glory. In- 
spite of all opposition he resolutely forces his way, and presses 
towards the mark, for the prize of his high calling of God in 
Christ Jesus, Phil. iii. 14. He is not content with a few iazy 
w ishes, or languid hopes ; for the kingdom of heaven suffered* 
violence, and the violent take it by force, Matt. xi. 12. 

(n) The Holy Spirit would have us take warning by the 
sad examples of others. Hence be sets before us in the scrip- 
ture, the dreadful things which have befallen professors, that 
we may see our danger, be bumble and watchful, and pray 
to the Lord to keep us from falling away. 

(o) Most dreadful change ! Think of it with trembling'. 
Thou standeth by faith ; be not high minded, but fear. 



THE PILGRIM'S PROGRESS. 33 

Chr. What wad thou once ? 

]\Ian. The man faid, I was once a fair * and 
flouriihing profeflbr, both in mine own eyes, and alfo 
in the eyes of others : I once was, as I thought, fair 
for the Celeftial City, and had then even joy at the 
thoughts that I fhould get thither (p)j 

Chr. Well, but what art thou now ? 

Man. I am now a man of defpair, and am fhut up 
in it, as in this iron cage. I cannot get out ; O now 
I cannot (q). 

Chr. But how earned thou in this condition ? 

IVlan. I left off to watch, and beibber; I laid the 
reins upon the neck of my lulls ; I finned againft the 
light of the world, and the goodnefs of God : I have 
grieved the Spirit, and he is gone,- I tempted the 
devil, and he has come to me; I have provoked God 
to anger, and he has left me ; I have fo hardened my 
heart, that I cannot repent. 

Then faid Chriftian to the Interpreter, But is there 
no hopes for fuch a man as this ? Afk him, laid the 
Interpreter. 

Chr. Then faid Chriftian, Is there no hope, but you 
mud be kept in the Iron Cage of Defpair? 

Man. No, none at all. 

Chr. Why the Son of the blefTed is verv pitiful. 

Man. I have \ crucified him to my myfelf afrefh; I 
have defpifed his J perfon, I have defpifed his ri-ghte- 
oufnefs ; I have counted his blood an noly things 
I have done § defpite to the fpirit of grace : there- 
fore I fhut myfelf out of all the promifes, and there 
now remains to rhe nothing but threatnings, dread- 
ful threatnings, fearful threatnings of certain judg- 

* Luke viii. 13. r Heb. vi. 6, 

% Luke xix. 14. § Heb. x. 28, 29. 

(p) Soaring professors, beware. See how far this man 
went; see what he thought of himself; see what others 
thougiit of him; yea, he felt great joy. in himself; at the 
thought of getting to heaven : but despair seized on him. 
" Let us watch and be sober." 

(qj A more dreadful state on this side of hell cannot be, 

E 



S4< THE PILGRIM S PROGRESS. 

ment and fiery indignation, which mail devour me as 
an adverfary (s). 

Chr. For what did you bring yourfelf into this con- 
dition. 

Man. For the lulls, pleafures, and profits of this 
world; in the enjoyment of which, I did then pro- 
mife myfelf much delight: but now every one of thofe 
things alfo bite me, and gnaw me like a burning 
worm. 

Chr. But canft thou not repent and turn ? 
Man. God hath denied me repentance. His word 
gives me no encouragement to believe ; yet, himfelf 
hath fhut me up in this iron cage ; nor can all the men 
in the world let me out. O eternity ! eternity ! how 
mall I grapple with the, mifery that I muft meet with 
in eternity. 

In-f. Then faid the Interpreter to Chriftian, Let this 
man's mifery be remembered by thee, and be an ever- 
lafting caution to thee. 

Chr. Well, faid Chriftian, this is fearful ! God help 
me to watch and be fober, and to pray that I may 
ihun the caufe of this man's mifery (t). Sir, is it not 
time for me to go on my way, now (u) ? 

Int. Tarry till I fhall mew thee one thing more, and 
then thou fhalt go on the way. 

So he took Chriftian by the hand again, and led him 
into a chamber, where there was one rifing out of bed; 
and as he put on his raiment, he fhook and trembled. 

(s) It is exceeding difficult to draw the line here, so as 
not to encourage in sin, or not discourage broken-hearted 
sinners from entertaining hope in Christ. Many have written 
the same bitter things against themselves as here, but to whom 
they have in no-wise belonged. 

(t) Reader, thou hast constant need to put up this prayer 
for thyself. Thou art in a body of sin, has a most deceitful 
and desperately wicked heart, and are exposed to the world's 
snares, and satan's devices. 

(u) Why in such haste, Christian ? Poor, dear soul, he 
had yet got the burden of his sins upon his back ; this urged 
his speed. He wanted to get to the cross, to be delivered of 
his faurd.en : but the Spirit had many things to shew him first, 
which would be profitable to him hereafter. 



THE PILGRIM S PROGRESS. 35 

Then faid Chriftian, Why doth this man thus tremble ? 
The Interpreter then bid him to tell Chriftian the rea- 
sons of his fo doing. So he began and faid, This 
night as I was in my fleep, I dreamed, and behold the 
heavens grew exceeding black; alio it thundered and 
lightened in mo'l fearful wife, that it put me into an 
agony : So I looked up in my dream, and faw the 
clouds racked at an unuiual rate* upon which I heard 
a great found of a trumpet, and faw alfo a man fit 
upon a cloud, attended with the thoufands of heaven : 
they were all in flaming fire, alfo the heavens were in 
a burning flame. I heard then a voice, faying, Arife 
ye dead and come to judgment ; and with that the 
rocks rent, the graves opened, and the dead that were 
therein, came forth; f fome of them were exceeding 
glad, and looked upward ; and fome fought to hide 
themfelves under the mountains ; then they faw the man 
that fat upon the cloud open the book, and bid the 
world draw near. Yet there was, by reafon of a 
fierce flame which iilued out from before him, a con- 
venient diftance betwixt him and them, as betwixt 
the judge and the prilbners at the bar J. I heard it 
alfo proclaimed to them that attend on the man that fat 
on the cloud, § ie Gather together the tares, the chaff 
and Hubble, and cad them into the burning lake; and 
with that the.bottomlefs pit opened, juft whereabout 
I flood : out of the mouth of which there came in an 
abundant manner, fmook and coals of fire, with hide- 
ous noifes. It was alfo faid to the fame perfons |[, 
f{ Gather my wheat into the garner," And with that 

I faw many catched up ** and carried away into the 
clouds, but I was left behind. I alio fought to hide 
myfelf, but I could not, for the man that fat upon the 
cloud flili kept his eye upon me f -j- ; My fins alfo came 
into my mind; and my conscience did accufe me on 
every fide. Upon this I awaked from my fleep, 

* 1 Cor. xv. 1 Thess. iv. Judge xv. John v. 28. 2 Thess. i. x. Rev. x\\ 

II — 14. f Isa. xxiv. 21. Mich. vi. 16. 17. Ps. v. 8—23. t Mai. iii.2. 3. 
3J>an. vii. 9, 10. § Mark iii. 13. xiv. 38. Mai. iv. I. || Luke iii. If, 
** 1 Thess. vi- 16, 17. ft Rom. ii. 14, 15. 

E2 



36 the pilgrim's progress. 

Chr. But what was it that made you fa afraid of this 
fight ? 

Man. Why, I thought that the day of judgment 
was come, and that I was not ready for it: but his 
frighted me the moft, that the angels gathered up 
feveral, and left, me behind; alfo the pit of Hell 
opened her mouth juft where I flood. My confcience 
too affli&ed me; and, as I thought, the Judge had 
always his eye upon me, fhewing indignation in his 
countenance. 

Then faid the Interpreter to Chriftian, haft thou 
confidered all thefe things ? 

Chr. Yes, and they put me in hope and fear (y). 

Int. Well, keep all thefe things fo in thy mind, 
that they may be as goads in thy fide, to prick thee 
forward in the way thou muft go. Then Chriftian 
hegan to gird up his loins, and to addrefs hunfclf to 
his journey. Then faid the Interpreter, the Comforter 
be always with thee, good Chriftian, to guide tt.ee in 
the way that leads to the City. So Chnlban .vent on. 
his way faying, 

el Here I have seen things rare and profit, 

f c Things pieasant, things to make me stable .,• 

" In what I have begun to take in hand ; 

i l Then let me think on them and understand 

C* Wherefore they shewed me were, and let me be 

" Thankful, O good, Interpreter to thee." 

Now I faw in my dream, that the highway up which 
Chriftian was to go, was fenced On either fide wi h a 
•wall, and that wall was called * Salvation. Up this 
way, therefore did burdened Chriftian run, but not 
without great difficulty; becaufe of the load on his 
back (z). 

* Isa, xxv. 1. 

(y) Where there is a gospel hope, there will be godly 
tear ; both are necessary ; "both are the graces of the Holy 
Spirit. Fear makes us cautious ; hope animates us. 

(z) Our up-hill difficulties, is the way to the greatest 
comforts. Burdens are more felt, when comforts are near at 
band, 



THE PILGRIM S PROGRESS. 37 

He ran thus till he came to a place fomewhat af- 
cending, and upon that place ilood a Crofs, and a little 
below in the bottom, a Sepulchre. So I law in my 
dream, that juft as Chriftian came up with the Crofs, 
his burden loofed from off his (boulders, and fell from 
off his back, and began to tumble, and io continued to 
do, till it came to the mouth of the Sepulchre, where 
it fell in, and I faw it no more (a). 

Then was Chriftian glad and lightfome, and faid 
with a merry heart, (C He hath given me reft by his 
forrow, and life by his death." Then he flood ftill a 
while to look and wonder; for it was very furprizing 
to him, that the fight of the Crofs mould thus eafe him 
of his burden. He looked therefore, and looked again, 
even till the fprings that were in his head fent the* 
waters down his cheeks. Now, as he flood looking 
and weeping, behold three mining-ones came to him 
and faluted him with ic Peace be to thee:" fo the 
flrft faid to him, f (i Thy fins be forgiven thee." the se- 
cond " dripped him of his rags," and J clothed him 
with change of raiment; the third alio " fet a (b) 
mark on his forehead," and gave him a roll with a feal 
upon it which he bid him look on as he ran, and that 
he fhouid give it in at the Celeftial Gate; fo they went 
their wav §. Then Chriftian gave three leaps for joy, 
and went on ringing : 

'■ Thus far did I come laden with ray sins ; 
tc Nor could ought ease the grief I was in, 
ie Till I came hither ; What a place is this ? 
te Must here the burden fall from off my back ? 
" Must here the strings that bind it to me crack ? 
" Blest cross ! blest sepulchre ! blest rather be 
il The Man that there was put to shame for me !'•* 

* Zach. xii. 10. f Mark ii. 2. % Zaeh. iii. § Eph. i. 13. 

(a) Christian had faith ; he believed that there was re-- 
demption in the blood of Christ; even forgiveness of sin, be- 
fore he came up to the cross ; but now he finds and feels the 
comfort of it : He has now the jov of faith ; the guilt of his 
sins is taken off his conscience, and he is filled with all joy 
and peace in believing. 

(b) Here is the love and grace of God the Father, God 



S3 the pilgrim's progress. 

I faw in my dream, that he went on thus, even until 
he came at the bottom, where he faw, a little out of the 
way, three men fail afleep, with fetters upon their 
heels : The name of the one was Simple, another 
Sloth, and the third Prefumption (c). 

Chriftian then feeing them lie in this cafe, went to 
them, if peradventure he might wake them ; and cried, 
You are like them that fleep on the top of a * mail, 
for the dead fea is under you, a gulph that hath no bot- 
tom : Awake, therefore, and come away; be willing 
alfo, and I will help you off with your irons. He alfo 
told them, If he that goeth about like f a roaring lion 
comes by, you will certainly become a prey to his teeth. 
With that they looked upon him, and began to reply in 
this fort, (d) Simple faid, " I fee no danger:'' Sloth 
laid, "Every tub muft ftand upon its own bottom:'* 
And fo they laid down to fleep again, and Chriftian 
went on his way. 

Yet he was troubled to think, that men in that dan- 
ger mould fo little efteem the kindnefs of him that io 
freely off-red to help them, both by the awakening of 
them, coimfelling of them, and proffering to help them 
off with their irons (e). And as he was troubled there- 
abouts, he fpied two men come tumbling over the 
wall, on. the left hand of the narrow way; and they 
made up apace to him. The name of the one was For- 

* Prov. xxiii. .24. f Pet. v. 8. 

the Son, and God the Holy Ghost. Pray mind when God 
pardons the sinner through the blood of Christ, he also 
clothes .[him with the righteousness of Christ, Those who. 
deny the imputation of Christ's righteousness, never saw the 
purity of the law ; their own nakedness, nor abhorred the 
filthy rags of their own righteousness. 

(c) The Lord shews us the misery and danger of other 
professors, to give us warnings by the way, and to stir us up 
to watchfulness. 

(d) There is no persuasion will do, if God opcneth not 
the eyes Remember, all is of grace. It is God's grace that 
quickens, enlightens, converts, justifies, preserves, sanctifies^ 
and glorifies. Well may Pilgrims sing every step, 

O to grace what mighty debtors, 
Daily, hourly, Lord, are we ! 

(e) A Christian spirit feels for others dangers,, and aira& 
and strives to be profitable to them. 



the pilgrim's progress. 39 

malift, and the name of the other Hypocrify. So as I 
faid, they drew up unto him, who thus entered with 
them inlo difcourfe. 

Chr. Gentlemen, whence came you, and whither go 
you ? 

Form, and Hyp. We were born in the land of Vain- 
glory, and are going for praife to Mount Sion. 

Chr. Why came you not in at. the gate which ftand- 
ethatthe beginningoftheway ? Know you notthat it is 
written, *-That " he that cometh not in by the door, 
but climbeth up fome other way, the fame is a thief 
and a robber ?" 

Form, and Hyp. They faid, to go to the gate for en- 
trance, was by all their countrymen thought too far 
about and therefore their ufual way was to make a (hort 
cut of it, and to climb over the wall as they had done. 
Chr. But will it not be counted a trefpafs againft 
the Lord of the city, whither we are bound, thus to 
violate his revealed will ? 

Form, and Hyp. They told him (f),that as for that 
he need not trouble his head thereabout; for what 
they did, they had cuftom for it, and could produce, if 
need were testimony that would witnefs it, for more 
than a thoufand years. 

Chr. But, faid Chriftian, will your practice Hand a 
trial at law ? 

Form, and Hyp. They told him, that cuftom, it be- 
ing of fo long (landing as above a thoufand years, would 
doubtlefs now be admitted as a thing legal by an im- 
partial Judge ; and befides, laid they, if we get into the 
way, what matters which way we get in? If we are in, 
we are in : thou art but in the v/ay, who, as we per- 
ceive, came in at the gate ; and we are alio in the way 
that come tumbling over the wall : wherein now is thy 
condition better than ours ? 

Chr. I walk by the rule of my Matter, you walk by 
the rude working of your fancies. You are counted 
thieves already by the Lord of the way, therefore I 

* Johns i. 
(f) They that come in the way, but not by the door, 
think that they can say something in vindication of their own 
practice. 



40 the pilgrim's progress/ 

doubt you will not be found true men at the end of 
the way. You come in by yourfelves, without his 
direction ; and mall go out by yourfelves, without his 
mercy (g). 

To this they made him but little anfwer ; only they 
bid him look to himfelf. Then I faw that they went 
on every man in his way, without much conference one 
with another; fave that thefe two men told Chriftian, 
that as to laws and ordinances, they doubted not but: 
they mould as confcientioufly do them as he; there- 
fore faid they, we fee not wherein thou differed from us, 
but by the coat that is on thy back, which was, as we 
trow, given thee by fome of thy neighbours, to hide 
the mame of thy nakednefs (h). 

Ghr. By * laws and ordinances you will not be faved 
fince you come not in by the door. And as for this 
coat that is on my back, it was given me by the Lord 
of the place whither I go; and that, as you fay, to co- 
ver my nakednefs with. And I take it as a token of 
kindnefs to me; for I had nothing but rags before; 
and befides, thus I comfort myfelf as I go: Surely, 
think I, when I come to the gate of the city, the Lord 
thereof will know me for good, fince I have his coat 
on my back; a coat that he gave me freely in the day 
that he ftript me of my rags. I have moreover a mark 
in my forehead, of which perhaps you have taken no- 
tice, which one of my Lord's mod intimate affociates 
fixed there in the day that my burden fell off my Ihoul- 
ders. I will tell you moreover, that I had then given 
me a roll fealed, to comfort me by reading, as I go on 
the way; I was alfo bid to give it in at the Celeftial 
Gate, in token of my certain going in after it; all which 

*. Gal. i. I. 

(g.) Here is the essential difference between a real chris- 
tian and formal hypocrites ; he takes the word of God for 
the warrant of his faith, and the rule of his conduct, which 
they reject : for they are left under the power of their natural 
will and carnal reason, and hence they brave it out for a 
season, with vain hopes and confidences. 

(h) The glorious robe of ^Christ's righteousness, which 
is imputed to and put upon every believer, is sneered at and 
held in contempt by formal professors, who see not their 
nakedness and want of covering. 



THE PILGRIM'S PROGRESS. 4l 

things I doubt you want them and will want them, be- 
caufe you came not in at the gate (i). 

To chefe things they gave him no anfwer; only 

they looked upon each other, and laughed (k). 

Then I Taw that they went on all, fave that Chriftian 
kept before, who had no more talk but with himfelf, 
and that fomenmes fighingly (1), and fometimes com- 
fortably, alfo he would be often reading in the roll (m), 
that one of the Shining-ones gave him, by which he 
was refrefhed. 

I beheld them that they all went on till they came 
to the foot of the hill (n) Difficulty, at the bottom of 
which was a spring. There were alfo in the fame 
places two other ways, befides that which came 
ftraight from the gate ; one turned to the lefc hand, 
and the other to the right, at the bottom of the hill, but 
the narrow way lay right up the hill, and the name of 
the going up the fide of the hill; is called Difficulty. 
Chriftian now went to the * fpring, and drank thereof 
to refreih himfelf, and then began to go up the hill 5 
facing : 

if The hill though high, I covet to ascend, 

" The difficukv will not me offend, 

" For I perceive the way to life lies here ; 

li Come, pluck up heart, let's neither faint nor fear ; 

* Isa. xiix. 12. 

(i) Where there is the witness of the Spirit, and the zeal 
of the Spirit, that soul will also glory in the righteousness of 
Christ : for tin's is the. joy of faith, that Christ is the Lord our 
Righteousness Jer. xxxiii. 6. In vain do men talk of in- 
ward comforts, who reject the clothing of Christ's righteous- 
ness. 

(k) Vain-glorious fools laugh at Christ's humble Pilgrims. 

(I) -What! sighing already, and just pardoned? One 
should expect that he was all joy, nothing but joy. O these 
are sighs of love, which strangers to spiritual joy know no- 
thing of 

(m) This means the assurance which he had from the 
.Spirit, of thVfree love, free grace, free pardon, free justifica- 
tion, of Christ to his soul. 

(n) tie came to the hill difficulty: 1 a wav unpleasing to 
flesh and blood, which proves and tries, the sincerity of our 
faith, and the earnestness of our souls, in our pilgrimage. 
No. 2. If 



4$ THE pilgrim's progress. 

l i Better, though difficult, the right way to go, 
" Than wrong, tho' easy, where the end is woe (o)/' 
The other two alfo came to the foot of the hill ; but 
when they faw that the hill was fteep and high, and 
that there were two other ways td go j and fuppofing 
alio that thefe two ways might meet again with that 
up which Chriftian went, on the other fide of the hill j 
therefore they were reiolved to go in thofe ways. — ■ 
Now the name of one of thofe ways was Danger, and 
the name of the other Deftruclion. So the one took 
the way which is called Danger, which led him into a 
great wood* and the other took directly up the way 
to Deftruclion, which led him into a wide field, full 
of dark mountains, where he {tumbled and fell, and 
rofe no more (p). 

I looked then after Chriftian, to fee him go up the 
hill, where I perceived he fell from running to going - , 
and from going to clambering upon his hands and 
knees, becaufe of the fteepnefs of the place. Now 
about the midway to the top of the hill was a pleafane 
arbour made by the Lord of the hill for the refremment 
of weary travellers : thither therefore Chriftian got 
where he alfo fat down to reft him; then he pulled his 
roll out of his bofom, and read therein to his comfort 5 
he alfo now began afrefti to take a review of the 
coat or garment that was given him as he ftood by 
the crois. Thus pleafmg himfelf awhile, he at laic 
fell into a {lumber, and thence into a fa ft fleep, 
which detained him in that place until it was almoit 
night j and in his fleep his roll fell out of his hand 
(q). Now as he was fleeping, there came one to 

(o) Depend upon it pilgrim, some great blessing is at 
hand, when thou hast some great difficulty to grapple with 
and to overcome. 

(p) formalist and hypocrites, as they come easy into the 
way of profession, without any convictions of sin to cause them 
to fly to Christ the wicket-gate, so they find the easiest path 
to flesh and blood, and perish in the end. 

(q) Happy for Christian that he did not fall into the 
dream of his own sinless perfection, so as to take up with a 
fool's paradise j nor get into Antinomian notions, so as to 
sleep in a false security without his roll. 



THE PILGRIM 3 PROGRESS. 43 

him and awaked him, faying*, " Go to the- ant 
thou sluggard; confider her ways and be wife :" 
and with that Christian suddenly frarted up, and 
fpeed on his way, and went apace till he came to the 
top of the hill (r). 

Now when he was got up to the top of the hill, 
there came two men running to meet him amain ; 
the name of the one was (s) Timorous and of the 
other Mistrust : to whom Chriflian faid, Sirs, whalt 
is the matter, you run the wrong way ? Timorous 
anfwered. That they were going to the City of 
Zion, and had got up that difficult place; but faid. 
he, the further we go the more danger we meet 
with; wherefore we turned and are going back 
again. 

Yes, faid miftruft, for juft before us lie a couple 
of lions in the way (whether fleeping or waking we 
know not); and we could not think, if we came 
within reach, but they would prefently pull us in 
pieces. 

Chr. 1 hen faid Chriftian, you make me afraid ; 
but whither fhall I flee to be fafe ; If I go back to 
my own country, that is prepared for fire and brim- 
flone, and I fhall certainly perifh there; If I can. 
get the celeftial City, I am fure to be in safety 
there (t); I mult venture; to go back, is nothing 

* Prov. vi. 6 

(r) The Lord loves his people too well to let them sleep 
the sleep of death; though he may suffer them to sleep to the 
loss of their comfort ; this is a great grief and distress to then- 
souls, 

(s) Timorous and Mistrust are great enemies to the 
Christian's faith, and bring up an evil report of his way. 
Listen not to them, but look to God's truth and faithfulness. 

(t) Christian shakes off fear by sound scriptural reason- 
ing : even the reasoning of faith, against the fear of the flesh, 
and mistrust or unbelief. We have always a sure word of 
prophecy, whereunto we shall do well to take heed. When 
dangers beset, and fears assault, remember whose ye are, and 
whom ye serve : look to the way you are in, and :he end of 
your faith, even the salvation of jom; soul. Study the word 
of God and obey it. 

F 3 



44 the pilgrim's progress. 

but death; to go forward, is fear of death, and life 
everlafting beyond it; I will yet go forward. So 
Miftruft aud Timorous ran down the hill, and 
Chriftian went on his way. But thinking again of 
what he had heard from the men, he felt in his 
bofom for his roll, that he might read therein, and 
be comforted; but he felt and found it not. Then 
■was Chriftian in great diftrefs and knew not what 
to do; for he wanted that which ufed to relieve 
him, and that which mould have been his pafs into 
the Celeftial City. Here therefore he began to be 
much (u) perplexed, and knew not what to do; at 
laft he bethought himfelf that he had flept in the 
arbour that is on the fide of the hill; and falling 
down upon his knees, he afked God forgivenefs for 
that this foolifh facl, and then went back to look 
for his roll. But all the way he went back, v ho 
can fufHciently fet forth the forrOW of Chrift"an s 'S 
heart ? Sometimes he fighed, fometimes he wepr, 
and oftentimes he chid himfelf for being fo foolifli 
to fall aQeep in that place which was erected only 
for a little refrelhment for his wearinefs. Thus there- 
fore he went back, carefully looking on this fide 
and on that, all the way as he went, if happily he 
might find the roll that had been his comfort fo 
many times in his journey. He went thus till he 
came again in fight of the arbour where he fat and 
flept ; but that fight renewed his forrow the more, by 
bringing again, even afrefn, his evil of fleeping 
into his mind (x). Thus therefore he went on be- 

(u) He is perplexed for his roll: this is right. If we 
suffer spiritual loss, and are easy and unconcerned about it, 
it is a sad sign that we indulge carnal security and vain con- 
fidences. Many go on so, till they sink into a downright 
Autinomian spirit. O beware of this ; for many who abhor 
the name, yet have drunk into the spirit of it, and hence live 
and walk without spiritual communion with God the Father 
and his Son Jesus Christ. 

(x) Look to your spirits, Christians. See if you have 
not after- sorrow for former indulgences. But it is far better 
to be crying, " O wretched man that I am," than to be alive 
to carnal confidences, and dead to the spirirual comforts. 



THE PILGRIM'S PROGRESS, 45 

wailing his finful fleep, faying tc O wretched man 
that I am!" that I fhould fleep in the day-time! 
that I fliould deep in the midft of difficulty ! that I 
fhould lo indulge the flefb, as to ufe that reft for 
eafe to my flefh, which the Lord of the hill hath erected 
only for the relief of the fpirits of pilgrims. 

How many fieps have I taken in vain 1 (Thus it 
happened to Ifrael, for their iin they were fent back 
again by the way of the Ked Sea) and I am made to 
tread thofe fteps with forrow which I might have 
trod with delight, had it not been for this finful fleep. 
How far might I have beer: on my way by this time! 
I am made to tread thofe fteps thrice over, which I 
need to have trod but once : yea, now alfo I am like to 
be benighted, foi the day is almolt fpent : O that I 
had not ftept i 

Now by this time he was come to the Arbour 
again, where for awhile he fat down and wept;' 
bur at laft (as Providence would have it) looking 
forrowfully down under the fettle there he efpied 
his roll ; the which he with trembling and hafte 
catched up and put into his bofom. But who can 
tell how joyful this man was when he had gotten 
his roll again ? For th ; s roll was the affurance of his 
life, and acceptance at the defired haven. There- 
fore he laid it up in his bofom, gave God thanks for 
directing his eye to the place where it lay, and wnth 
joy and tears betook himfelf again to his journey (y). 
But O how nimble now did he go up the relt of the 
hill ! Yet, before he got up the fun went down upon 
Chriflian ; and this made him again recall the vanity 
of his fleeping to his remembrance ; and thus he 
again began to condole with himfelf; O thou fin- 
ful fleep ! how for thy fake am I like to be benighted 

(y) This means a fresh sense of the love and peace of 
God, and joy in the Holy Ghost, through faith in Christ 
Jesus. Mind with what alacrity and speed Pilgrim now pur- 
sues his journey. . O this rich blessing of assurance is not 
enough prized, and too little sought for by professors. But 
how can any be content without it ? It is impossible for them 
to be happy, and to rejoice in the Lord, without area], scrip- 
tural assurance of his love and favour, 



46 the pilgrim's progress, 

in my journey ! I tnuft walk without the fun, dark- 
nefs may cover the path of my feet, and I mud hear 
the noife of doleful creatures, becaufe of my finfuj 
Deep ! Now alfo he remembered the ftory that 
Miftrufi and Timorous told him of, how they were 
frightened with the fight of the lions. Then faid 
Chriftian to himfeif again, thefe beads range in the 
night for their prey j and if they fhould meec with 
me in the dark, how mould I fhift them! How 
mould I efcape being by them torn in pieces? Thus 
he went on his way ? but while he was thus bewail-, 
ing his unhappy mifcarriage, he lifted up his eyes, and 
behold there was a very (lately palace before him, the 
name of which was Beautiful, and it flood juft by the 
highway fide (z). 

So I law in my dream, that he made hade and 
went forward, that if poffible he might get lodging 
there. Now before he had gone far, he entered into 
a very narrow p adage, which was about a furlong 
off the porter's lodge ; and looking very narrowly 
before him as he went, he efpied two lions in the 
way (a). Now, thought he, I fee the danger 
that Miftrufi: and Timorous were driven back by. 
(The lions were chained, but he faw no chains.) 
Then he was afraid, and thought alfo himfeif to go 
after them, for he thought nothing but death was 
before him ; but. the porter at the lodge, whofe name 
is Watchful, perceiving that Chriftian made a halt as 
if he would go back, cried unto him, faying, * Is thy 
ilrength 10 fmall ? Fear not the lions for they are 
chained, and are placed there for trial of faith, where it 
is, and for difcovery of thofe that have none : keep in 
the midit of the path, and no hurt fhall come unto 
thee. 

* Mark xiii. 

(z) This means a visible church of Christ, to which he 
might be joined, and enjoy the blessing- and comfort of the 
communion of saints. 

(a) The two lions may signify to us, the roaring of the 
devil and the world against us : but both are chained, they 
cannot go one link beyond what our God. permits. Some- 
times we rnav see the chain, and unscriptura! fears may beset 
us. But this is the watch-word of our Lord, Fear not. 



THE PILGRIM'S PROGRESS. 47 

Then I faw that he went on trembling for fear of 
the lions ; but taking good heed to the directions of 
the Porter, he heard them roar, but they did him 
no harm. Then he clapt his hands, and went on 
till he came and flood before the gate where the 
Porter was (b). Then faid Chriftian to the Porter, 
Sir, What houfe is this ? And may I lodge here to- 
night ? The Porter anfwered, This houfe was built 
by the Lord of the hill, and he built it for the relief 
and lecurity of pilgrim's. The Porter alfo afked whence 
he was, and whither he was going ? 

Chr. I am come from the City of Deftruction, 
and am going to Mount Zionj but becaufe the 
fun is now fet, I defire, if I may, to lodge here 
to-night. 

Por. What is your name ? 

Chr. My name is now Chriftian, but my name at 
the fir ft was Gracelefs (c) : I am come of the race 
of Japheth *, whom God will perfuade, to dwell in the 
tents of Shem. 

Por. But how doth it happen that you come fo late? 
The fun is fet. 

Chr. I had been here fconer, but that wretched 
man that I am, I flept in the Arbour that ftands on 
the hill fide (d) ! Nay, I had, notwithstanding that, 
been here much fooner, but that, in my fleep, I 
loft my evidence, and came without it to the brow 
of the hill, and then feeling for it, and finding ic 
not, I was forced, with fbrrow of heart, to go back 

* Gen. ix. 27. 

(b) A minister of Christ, cue who is watchful for the 
good of souls. O how precious are they to Pilgrim's hearts I 
iSee the sweet encouragement and blessed advice Pilgrim ob- 
tained from him. 

(c) O soul, did you ever know that this was your name ? 
Has thou tasted that the Lord is rich in grace to graceless sin- 
ners ? O then sing of free grace, aud unmerited love every 
step of thy Pilgrimage. 

(d) Look well to your roil. Beware of losing your as- 
surance. See the evil of it ; it keeps the soul back. Many 
have lost it, and have never found it till at the end of their life. 



4& THE PILGRIM S PROGRESS* 

to the place where I flept my deep, where I found it, 
and now I am come (e). 

Por. Well, I will call out one of the virgins of this 
place, who will, (if fhe likes your talk) bring you into- 
the reft of the family, according to the rules of the 
houfe. So Watchful the Porter rang a bell, at the 
found of which came out of the door of the houfe a 
grave and beautiful damfel named Difcretion (f), and 
afked why fhe was called ? 

The Porter anfwered, This man is on a journey 
from the City of Deftruction to Mount Zion j but 
being weary and benighted, he afked me if hp might 
lodge here to-night : fo I told him I would call for 
thee, who, after difcouffe had with him, mayeft do 
as feem^th thee good, even according to the law of the 
houfe. 

Then fhe afked him, whence he was, and whi- 
ther he was going ? And he told her. She afked 
him alfo, how he got into the way ? and he told her. 
Then fhe afked him, what he had feen and met with 
in the way ? And he told her. And at laft fhe 
asked his name ? So he faid, It is Chriflian : and I 
have fo much the more a defire to lodge here to- 
night, becaufe by what I perceive, this place was 
built by the Lord of the hill, for the relief and fecu- 
rity of pilgrims : fo fhe fmiled, but the water flood 
in her eyes: and after a little paufe, fhe faid, I will 
call two or three more of my family. So fhe ran to 
the door, and called on Prudence, Piety, and Charity,' 
who, after a little more difcourfe with him, had 
him into the family j and many of them meeting 
him at the threfhold of the houfe, faid, Come in,' 
thou bleffed of the Lord : this houfe was built by 
the Lord of the hill, on purpofe to entertain fuchi 
pilgrims in. Then he bowed his head, and followed 

(e) None ought to be admitted into the church of Christ, 
but such as can give good evidence that they are the children 
of God by faith in Christ Jesus, and are sincere Pilgrims in the 
way of the heavenly city. 

(f) Admitting members in churches, should be done with 
discretion,, 



THE PILGRIM'S PROGRESS, £9 

them into the houfe : to when he was come in and 
fat down, they gave him fomething to drink, and 
confented together, that until fupper was ready 
fome of them mould have fome particular difcourfe 
with Chriftian, for the beft improvement of the 
time, and they appointed Piety, and Prudence, and 
Chanty, to difcourfe with him; and thus they be- 
gan, (g). 

Piety. Come, good Chriftian, fince we have been fo 
loving to you, to receive you into our houfe this night, 
let us, if perhaps we may better ourfelves thereby, talk 
with you of all things that have happened to you in 
your pilgrimage. 

Chr. With a very good will, and I am glad that you 
are fo well difpofed. 

Piety. What moved you at first to betake yourfelf to 
a Pilgrim's life? 

Chr. I was driven out of my native country by a 
dreadful found that was in my ears; to wit, that un- 
avoidable deftruc~tion did attend me, if I abode in that 
place where I was. 

Piety. But how did it happen that you came out of 
your country this way ? 

Chr. It was as "Ood would have it, for when I 
was under the fear of deftru&ion, I did not know 
whither to go ; but by chance there came a man, 
even to me, as I was trembling and weeping, whofe 
name isEvangelift, and he directed me to the Wicket- 
gate, which e\Cc I fbould never have found, and fo 
fet me into the way that hath led me directly to this 
houfe. 

Piety. But did you not come by the houfe of the 
Interpreter. 

Chr. Yes, and did fee fuch things there, the re- 
membrance of which will ftick by me as long as I 
live ; efpecially three things, to wit, How Chrift 
in defpite of Satan, maintains his work of grace in 
the heart ; how the man had finned himfelf quite 
out of hope of God's mercy $ and alfo the dream of 

(g) The blessedness of savoury, experimental conversation 
with Fellow-Pilqrims. G 



5# THE PILGRIMS PROGRESS. 

him that thought in his sleep the day of judgment was- 
come (h). 

Piety. Why, did you hear him tell his dream? 

Chr. Yes, and a dreadful one it was, I thought it 
made my heart ache as he was telling of it} but yet I 
am glad I heard it. 

Piety. Was this all you faw at the houfe of the In- 
terpreter ? ■ 

Chr. No, he took me and had me where he mewed 
me a (lately palace, and how the people were clad in 
in gold that were in it ; and how there came a ven- 
turous man, and cut his way through the armed men 
that Hood at the door to keep him out -, and how he 
was bid to come in, and win eternal glory ? rnethought 
thofe things did ravifli my heart ! I would have (laid at 
that good man's houfe a twelve month, but that I knew 
I had farther to go. 

Piety. And what faw you elfe in the way ? 

Chr. Saw I Why, I went but a little farther, and 
I faw one, as though in my- mind, hang bleeding 
upon a tree : and the very fight of him made my 
burden fall off my back (for I groaned under a very 
heavy burden, but then it fell down from off me.) It 
was a ilrange thing to me, for I-never faw fuch a 
thing before : yea, and while 1 flood looking up (for 
then I could not forbear looking,) three Shining- ones 
came to me : another ftript me of my rags, and gave 
me this embroidered coat which you fee ; and the third 
fet the mark which you fee in my forehead, and gave 
me this feal roll (and with that he plucked it out of his 
bofom) (i). 

Piety, But you faw more than this, did you not ? 

(h) Hope and fear should accompany us every step of 
our journey. Without true piety there can be no real Chris- 
tianity. The Lord shews U3 many things in our way, con- 
cerning the cases of others, to make us fear falling away ; 
•while he displays the glory of his grace in keeping his saintsy 
te animate our hope in his power, and trust in his grace. 
Look unto Jesus, 

(i) A blessed scripture experience of what the Lord had 
done for his soul : quite necessary for every one, before ad- 



THE PILGRIM'S PROGRESS. b\ 

Chr. The things that I have told you were the 
belt, yet ibme other matters I faw, as namely, I 
law three men, Simple, 'Sloth, and Prcfumption, 
lie afleep a little out of the way as I came, with 
irons upon their heels ; but do you think I could not 
awake them; I alfo faw Formalin: and Hyporcify 
come tumbling over the wall, to go (as they pre- 
tended) to Zion, but they were quickly loft, even 
as I myfelfdid tell them; but they would not believe: 
but above all, I found it hard work to get up this 
hill, and as hard to come by the lions mouths ; and 
truly if he had not been for the good man, the Porter 
that ftands at the gate, I da not know but that after 
all, I might have gone back again; but now, I 
thank God, I am here, and I thank you, for receiving 
of me. 

Then Prudence thought good to ask him a few ques- 
tions, and defirehis anfwerto them. 

Prud. Do you not think fometimes of the country 
from whence you came ? 

Chr. Yea, but with much iliame and deteftation : 
truly had I been mindful of that country from whence 
I came out, I might have had opportunity to have re- 
turned : but now I defire a better country ; that is a 
heavenly one. 

Prud. Do you not yet bear away with you fome 
of the things that then you were converfant with- 
all(k). 

Chr. Yes, but greatly againfi: my will; efpecially 
my inward and carnal cogitations, with which all 
my countrymen, as well as myfelf, were delighted, 
but now all thole things are my grief; and might I 
but chufe mine own things, I would chufe never to 

mission into the Church of Christ. For want of this, many 
who arc joined, proveof no profit to other souls, and get no 
good to their own. 

^'k) Prudence must be joined to piety. Christian pru- 
dence should be visible in every step of the Christian : for, 
says Solomon. i( I wisdom dwell with prudence," Prov." viii. 
12. And, " the wisdom of the prudent is to understand his 
way," Prov. xiv. S. His path is peace, and his end salva- 
tion. G 2 



B§ *fHE pilgrim's phog&ess, 

think of thofe things more ; but when I would be do-* 
ing of that which is bell, that which is worft, is with 
me. 

Prud. Do you not find fometimes, as if thofe things 
Were vanquished, which at other times are your per- 
plexity ? 

Chr. Yes, but that is but fel do m ; but they are 
to me Qolden Hours, in which fuch things happen 
to me. 

Prudo Can you remember by what means you 
find your annoyance, at times, as if they were van- 
quished ? 

Chr. Yes, when I think of what I faw at the crofs f 
that will do it ; and when I look upon my embroider- 
ed coat, that will do it; and when I look into the roll 
that I carry in my bolbm, that will do it : and w v eti 
my thoughts wax warm about whither I am going, 
that will do it (1). 

Prud. And what is it that makes you fo defirous to 
go to Mount Zion ? 

Chr, Why, there I hope to fee him a^ive that di<i 
hang dead on the crofs : and there I hope to be rid <. 
all thofe things that to this day are in me and an an- 
noyance to me ; there they fay there is no* death, and 
there I (hall dwell with fuch company as I like bt ft. 
For, to tell you truth, I love him, becaufe I was by 
liim eafed of my burden ; and I am weary of my in- 
ward ficknefs. I would fain be where I (ha'l die no 
more, and with the company that (hall continually 
cry, Holy, holy, holy (m). 

* Isa. xxv. 8. Rev. xxi. 4 1 

(1) Mind this, By believing his pardon by the blood, his 
justification by the righteousness of Christ, the free everlast- 
ing love of God to him, by the. witness of his Spirit, and the 
glory of heaven to which he is going, are what strengthens th& 
Christian's heart against all his lusts and corruptions. 

(m) A sight of Christ by faith, begets longing of souls to 
see him in glory. A sense of his pardoning love makes us 
long to be with him ; a desire of being perfectly freed from 
the very being of sin, ever accompanies a true and lively 
faith in him, and manifests that we profess a most holy faith, 
judexx. 



THE PILGRIM'S PROGRESS. 53 

Tkeri faid Charity to Chriftian, Have you a family ? 
Are you a married man? 

Chr. I have a wife and four fmall children. 

Char. And why did you not bring them along with 
you? 

Chr. Then Chriftian wept, and faid, Oh ! how 
willingly would I have done it ! but they were all of 
them utterly averfe to my going on Pilgrimage fn}« 

Char. But you fhould have talked to them, and 
have endeavoured to have fhewn them the danger of 
being left behind. 

Chr. So I did ; and told them alfo what God had * 
Ihewn to me of the destruction of our city; but I 
feemed to them as one that mocked, and they believed 
me not. 

Char. And did you pray to God that he would blefs 
your counfel to them ? 

Chr. Yes, and that with much affeclion ; for you 
muft think that rny wife and poor children were very 
dear unto me. 

Char. But did vou tell them of your own forrow, 
and fear of deftruction ? for I fuppole that deftruction 
was vifible enough to you. 

Chr. Yes, over, and over, and over. They might 
alfo fee my fears in my countenance, in my tears, 
and alio in my trembling under the apprehenfion 
of the judgment that did hang over our heads ; but all 
was not fufiricient to prevail with them to come with 
me. 

Char. But what could they fay for themfelves, why 
they came not ? 

Chr. Why, my wife was afraid of lofing this 
world; and my children were given to the foolilh 
delights of youth: fo what by one thing, and what 
by another, they left me to wander in this manner 
alone. 

* Gen. xix. 14. 

(n) So the spirit of a Pilgrim manifests itself, in love to 
those of his own house, by earnestly wishing, striving, and 
praying, if by any means he can prevail on them to flee from 
destruction, and come to Jesas for salvation. 



54 THE PILGRIM'S PROGRESS. 

Char. But did you not by your vain life damp all 
•that you by words ufed by way of perfuafion to bring 
them away with you (o) ? 

Chr. Indeed I cannot commend my life, for I 
am confcious to rnyfelf of many failings therein: I 
know alfo, that a man by his converfation may foon 
overthrow what by argument or perfuafion he doth 
labour to fallen upon others for their good. Yet 
this I can fay, I was very wary of giving them occa- 
fion, by any unfeemly action, to make them averfe 
to going on pilgrimage. Yea, for this very thing, 
they would tell me that I was too precife; and that 
I denied myfelfof things (for their fakes) in which 
they faw no evil. Nay, I think I may fay, that if 
what they faw in me did hinder them, it was my great 
tendernefs in -finning againft God, or of doing any 
wrong to my neighbour. 

Char. Indeed * Cain hated his brother, bccaufe his 
own works were evil, and his brother's righteous, and 
if thy wife and children have been offended with thee 
for this, they thereby (hew themfelves to be impla- 
cable to good f ; and thou haft delivered thy foul from 
their blood (p). 

Now I faw in my dream, that thus they fat talking 
together until flipper was ready. So when they 
had made ready, they fat down to meat. Now 
the table was furnifhed with fat things, and with 
wine that was well refined \ and all their talk at the 
table was about the Lord of the hill ; as namely, 
about what he had done, and wherefore He did 
what He did, and why He had built that houfe ; 
and by what they faid, I perceived that he had been 
a great Warrior, and had fought with and flain J 

* 1 John iii. 12. f Ezek. iv. 19. % Heb. ii. 14, 15. 

Co) O soul consider this deeply : it is the. lite of a Chris- 
tian that carries more conviction and persuasion than his 
words. 

(p) Hence see the necessity of a Christian's giving good 
evidence, that he is really possessed of those graces of piety, 
prudence, and charity of love, before he can enjoy the com- 
munion of saints. 



the pilgrim's progress. 55 

him that had the power of death, but not without 
great danger to himfelf, which made me love him the 
more. 

For, as they faid, and, as I believe (faid Chriftian) 
he did it with the lofs of fo much blood : but that 
which put glory of grace into all he did, was that 
he bid it out of pure love to his country. And 
befides, there were fome of them of the houfehold 
that faid, they had been and fpoke with him fmce 
he died on the crofsjand they have attefted, that 
they did it from his own lips, that he is fuch a lover 
of poor pilgrims, that the like is not to be found from 
eaft to weft. 

They moreover gave an inftance of what they 
affirmed, and that was, he had dripped himfelf of 
that glory, that he might do this for the poor ; and 
that they heard him fay and affirm, "That he would 
not dwell in the mountain of Zion alone." They faid 
moreover, that he had made many pilgrims princes, 
though by nature they were beggars born, and their 
original had been the dunghill. 

Thus they difcourfed together till late at night; 
and after they had committed thfmfelves to their Lord 
for protection, they betook themfelves to reft, the Pil- 
grim they laid in a large upper chamber; whole win- 
dow opened towards the fun-rifing the name of the 
chamber was Peace, where he flept till break of day, 
and then he awoke and fung, 

" Where am I now ! Is this the love and care 

" Of Jesus for the men that pilgrims are, 

" Thus to provide ! that I shall be forgiven, 

" And dwell already the next door to heaven (r) ?" 

So, in the morning, they all got; 'up and, after 
fome more difcourfe, they told him, that he mould- 
not depart till they had Ihewn him the rarities of that 

(r) A sinner never sleeps safely and comfortably till he 
has found peace with God ; but " being justified by faith, we 
have peace with God (and peace in our consciences) through, 
our Lord Jesus Christ." Rom. v. 1. 



56 the pilgrim's progress, 

place. And, firfl, they had him into the Study (s) where 
they (hewed him records of the greateft antiquity; ir* 
which, as I remember in my dream, they fhewed him 
firft the pedigree of the Lord of the hill, that he was 
the Son of the ancient of days, and came by that eter- 
nal generation: here alfo were more fully recorded 
the acts that he had done, and the names of many 
hundreds that he had taken into his fervice; and how 
he had placed them in fuch habitations, that could 
neither by length of days, nor decays of nature, be 
diffolved. 

Then they read to him fome of the worthy acts 
that fome of his fervants had done; as that they had 
fubdued kingdoms, wrought righteousnefs, obtained 
promifes, flopped the mouths of lions, quenched 
the violence of fire, * efcaped the edge of the fword, 
out of weaknefs were made ftrong, waxed valiant 
in fight, and turned to flight the armies of the aliens. 

Then they read again in another part of the re- 
cords of the houfe, where it was fhewed how willing 
their Lord was to receive into his favour any, even 
any, tho' they in paft time had offered great affronts 
to his perfon and proceedings. Here alfo were 
feveral other hiftories of many other famous things 
both ancient and modern ; together with pro- 
phecies and predictions of things that have their 
certain accomplifhment, both to the dread and 
amazement of enemies, and the comfort and lolace of 
pilgrims (t), 

The next day they took him, and had him into the 
armoury, where they fhewed him all manner of fur- 

* Heb. ix. 33. 34. 

(s) Christ, and meditation on Christ, on his birth, his life, 
his works his death, his atonement, righteoiisness, and salva- 
tion are the delight of Christian souls. 

(t) Many not only slight but speak contemptibly of the 
everlasting love and covenant of the Grace of God ; hence 
they never get established in their souls, but live in a waver- 
ing and fluctuating state, trusting to and living upon their 
own frames and feelings. But here Christian is shewn the 
comfortable plan and certain accomplishment of God's pur-» 
poses and decrees. 



THE PILGRIM'S PROGRESS. 57 

niture which the Lord had provided for pilgrims, as 
fword, (hield, helmet, breaft-plate, all prayer, and 
(hoes that would not wear out. And there was here 
enough of this to harnefs out as many men, for the 
fervice of their Lord, as there be (tars in the heaven 
for multitude. 

They alfo (hewed him fome of the engines with 
which fome of his fervants had done wonderful 
things. They fhewed him Mofes's rod, the hammer 
and nail with which Jael flew Sifera, the pitchers, 
trumpets, and lamps too, with which Gideon put to 
flight the armies of Midian. They then (hewed him 
the ox's goad, wherewith Shamgar flew fix hun- 
dred men. They (hewed him alfo the jawbone with 
which Sampfon did (uch mighty feats ; they (hewed 
him moreover the fling' and (lone with which David 
flew Goliah of Gath ; and the fword alfo with which 
their Lord will kill the man of fin, in the clay that 
he (hall rife up to the prey. They (hewed him be- 
fides many excellent things with which Chriftian was 
much delighted (x). This done they went to their 
reft again. 

Then I faw in my dream, that on the morrow he 
got up to go forwards, but they defined him to flay 
til! the next day alfo ; and then, faid they, we will 
(if the day be clear) (hew you the Delegable Moun- 
tains; which, they faid, would yet further add to 
his comfort, becaufe they were' nearer the de'lred 
haven, than the place where at prefent he was: fo 
he confented and (laid. When the morning was 
up, they had him to the top of the houfe, and bid 
him look * fouth : fo he did ; and, behold, at a 
great dillance, he faw a mod plcafant mountanious 
country, beautified with woods, vineyards, fruits of 
all forts, flowers alfo, with fprings and fountains, very 
delectable to behold. Then he afked the name of 
the country 1 They faid, It was Immanuel's Lan 1 : 

* fsa. xxiii. 16, 17 
(x) Contemplation on the things of old, recorded, in the 
word ot God, is the joy and glory of faith, animates nope, and 
causeth the soul to press forward in the Christian race. 

H 



58 the Pilgrim's progress. 

and it is as common, faid they, as this bill is to and 
for all the pilgrims. And when thou corned there 
from thence thou mayeft fee to the gate of the Ce- 
leftial City, as the fhepherds that iive there will make 
appear (y). 

Now he bethought himfelf of letting forward, and 
they were willing he mould. But'hrif, laid they, 
let us go again into the armoury. So they did; and 
when he came there;, they harnefTed him from head 
to foot, with what was of proof, left perhaps he 
mould meet with aflaults in the way; He being 
therefore thus accoutred (z) walked out with his 
friends to the gate, and there he afked the Porter, if 
he faw any pilgrims pafs by ? Then the Potter anf- 
wered, Yes. 

Chr. Pray did you know him ? faid he. 

Port. I aiked his name, and he told me it was Faith- 
ful. 

Chr. Oj faid Chriflian, I know him: he is rny 
townfman, my near neighbour, he comes from the 
place where I was born : How far do you think he may 
be before ? 

Port. He is got by this time below the hill. 

Chr. Well faid Cnriftian, good Porter, the Lord be 
with thee, and add to all thy bleffi-ngs much increafe 
for tbekindncfs thou haft fhewn to me (a). 

Then he began, to go forward: but Difcretion, 
Piety, Charity, and Prudence, would accompany him 
down to the foot of the hill. So they went on toge- 
ther, reiterating their former difcourfes, till they 
came to go down the hill. Then faid Christian, ss- 
it was difficult coming up, fo far as I can fee 
it is dangerous going down. Yes, faid Prudence, 



(v) All this is descriptive of those spiritual and experi- 
mental views which souls are favoured with, by the preaching 
©f the word of grace, iii a visible church of Christ. 

(z) See what this christian armour is in, Ephes. vi. 1-3, &©.■ 

(a) Christians love the ministers of Christ, and bless them 

and pray for them, because the Lord has made them proBtable 

fo their souls, in edifying, comforting, and establishing then> 

in the faith of his love, and the hope of his salvation. 



THE PILGRIM S TROCRESS. 

fo it is ; for it is a hard matter for a mm to go down 
into the Valley of Humiliation, as thou art now, 
and to catch no flip by the way ■ therefore, faid they, 
are we come our. to accompany thee clown the hill. 
So he began to go down but very wearily, yet he 
caught a flip or two (b). 

Then I faw in my dream, that thofe good compa- 
nions (when Chriilian came down to the bottom of 
the hill) gave him a loaf of bread, a bottle of wine, and 
a duller of raifins ; and then he went his way. 

But now, in this Valley of Humiliation, poor Chris- 
tian was hard put to it; for he had gone but a little 
way, before he efpied a foul fiend coming over the 
field to meet him : his name is Apollyon. Then did 
Chriftian begin to be afraid, and to call in his mind 
whether to go. back or (land his ground. But he 
confidered again, that he had no armour for his back, 
and therefore thought that to turn the back to him 
might give him greater advantages, with eafe to pierce 
him with his darts ; therefore he refolved to venture 
and (land his ground : for, thought he, had I no more in 
mine eye, than the faving of my life, it would be the 
beft way to ftand. 

So he went on, and Apollyon met him. Now the 
moniler was hideous to behold, he was clothed with 
icales like a fifn (and they are his pride :) he had 
wings like a dragon, feet like a bear, and out of his 
belly came fire and fmoke, and his mouth was as the 
mouth of a lion. When he was came up to Chris-; 
tian, he beheld with adifdainful countenance, and thus 
began to queflion him (c). 

(b) Thus it is after a Pilgrim has been favoured with 
any special and peculiar blessing-, there is a danger of his be- 
ing puffed by them, and exalted on the account of them, so 
was even holy Paul: therefore, the messenger of satan was 
permitted to buffet him, 2 Cor. xii 7. In our present mixed 
state, the Lord knows, it would not be best for us, .always' 
to dwell on the mount of spiritual joy ; therefore, for the good 
of the soul, the flesh must be humbled, and kept low, lest 
spiritual pride prevail. 

(c) .Do not be terrified though you meet satan and he 
assault you in the most terrible form; but mind' this before, 

H 2 



60 THE PILGRIM'S PROGRESS. 

Apol. Whence come you ? and whither are you 
bound ? 

Chr. I am come fi;om the City of DeftrucYion, 
which is the place of all evi], and am going to the 
City of Zion. 

Apol. By this I perceive that thou art one of my fubr 
jects, for all thac count. y is mine, and I am the prince 
and god of it. How is it tr.en that thou haft run 
away from thy king ? Were it not that I hoped thou - 
maveft do me more fervice, 1 would ftrike thee now 
at one b!ow, to the ground. 

Chr. I was born indeed in your dominions, but 
your fervice was hard, and your wages fuch as a man 
could not live on : for the wages of fin is death * : 
therefore, when I was come to years, did as other con- 
fiderate perrons do, lookout, if perhaps I might mend 
myfelf (d). 

Apoi. There is no prince that will thus lightly lofe 
his fubjecis, neither will I as yet lofe thee; but fince 
thou dom plain eft of thy fervice and wages, be content 
to go back; what our country will afford, I do here 
promiie to give thee. 

Chr. But I have let myfelf to another, even to the 
King of Princes; and how can I, with fairnefs go back 
with thee ? 

Apol. Thou haft done this according to the 
proverb, Change a bad for a worfe ; but it is ordi- 
nary for thofe that have profeffed themfelves his fer- 
vants, after a while to give him the flip, and return 
again 'to me. Do thou fo too, and all fhali be 
well (e). 

* Rom. vi. 23. 
satan is suffered to attack Pilgrim, his Lord had provided 
and fitted him with an armour; the armour of God where- 
ivith he could stand his ground, conquer satan, and repel all, 
his fiery darts. 

(d) AW this is the effect of bche\ing God's word, and the 
conviction which it brings to the mind of the evil of sin of the 
deplorable state the sinner finds himself in, and of the grace 
and salvation of the Son of God. 

f.e) Here the father of lies delivers a most awful truth ; 
but, like himself, backs it with a lying promise. Most dread- 
ful to think of, to set out in the profession of Jesus, and again 



THE PILCRIM'S PROGRESS. 61 

Chr. I have given him my faith, and fvvorn my alle- 
giance to him : how then can I go back from this, and 
not be hanged as a traitor? 

Apol. Thou didft the fame to mc, and yet I am 
willing to pafs by all, if now thou wilt yet turn and so 
hack. 

Chr. What I proinifed thee was in my nonage ; and 
befides, I count that the prince under whofe banner, 
now I ftand, is able to preferve me ; yea, and to pardon 
alio what I did as to my compliance with thee ; and 
befides, (O thou deftroying Apollyon) to [peak truth, 
I like his fervice, his wages, his fervants, his govern- 
ment, his company, and country, better than thine ; 
and therefore leave off to perfuade me farther, I am his 
fervant and I will follow him. 

Apol. Confider again, when thou art in cold blood, 
what thou art like to meet v/ith in the way that thou 
goeft. Thou knoweft, that for the mod: part his fer- 
vants come to an ill end, becaufe they are tranfgrefTors 
againft me and my ways. How many of them have 
been put to ihameful deaths ! and befides thou coun- 
ted his fervice better than mine, whereas he never 
came yet from the place where he is, to deliver any 
that fervcd him out of their hands: but as for me, 
how many times, as all the world very well knows 
have I delivered, either by power or fraud, thofe that 
have faithfully ferved me from him and his, though 
taken by them ; and fo I will deliver thee (f). 

Chr. His forbearing at prefent to deliver them, is 
on purpofe to try their love, whether they will cleave 
to him to the end : and as for the ill end thou fayeft 
they come to, that is moft glorious in their account ; 
but, for prefent deliverance, they do not much expect 
it, for they ftay for their glory, and then they mall 

to turn back to the service of satan! yet how common is this! 
Such reject Christ's truth ; and believe the devil's lie, " that 
all shall be Veil." But their end is ill and their death dam- 
nation. 

(f) Mark the many subtile ways, and artful reasonings 
of satan, to prevent Pilgrims from persevering in the way, of 
the Lord. Happy for us not to be ignorant of satan 1 s devices, 



62 the pilgrim's progress. 

have it, when their Prince comes in his, and the glory 
of the angels (g). 

Apol. Thou haft already been unfaithful in thy fer- 
vice to him ? and now doft thou think to receive wages 
of him? 

Chr. Wherein, O Apollyon, have I been unfaithful 
to him? 

Apol. Thou didft faint at firft fetting out, when 
thou was almoft choaked in the Gulph of Defpond j 
thou didfl attempt wrong ways to be rid of thy burden, 
whereas thou fhouldft have flayed till thy Prince had 
taken it off. Thou didil fmfuily fleep, and lofe thy 
choice things. Thou was almoft perfuaded to go back 
at the fight of the lions: and when thou talkeft of thy 
journey, and of what thou haft heard and feen, thou 
art inwardly defirous of vain-glory, in all that thou 
fay eft or doft (h). 

Chr. All this is true, and much more which thou 
haft left out j but the Prince, whom I ferve and hon- 
our, is merciful' arid ready to forgive; but befides, 
thefe infirmities pofTefTed me in my country : for 
there 1 fucked them in, and I have groaned under 
them, been forry for them, and have obtained pardon 
of my Prince (i). 

Apol. Then Apollyon broke out into a grievous 
rage, faying, I am an enemy to this Prince; I hate 

(p) Here is the precious reasoning of faith. Well might 
Paul say, " Above all (or over all) taking the shield of faith, 
wherewith ye shall be able to quench all the fiery darts of the 
wicked one," Eph. vi. 16. 

(h) Satan is justly stiled the accuser of the brethren of 
Christ, Rev. x. 12. for he accnseth them before God, and, 1o 
their own consciences. " But they overcome him by the 
blood of the Lamb and by the word of their testimony." Rev. 
xii. 1 1. namely, " that they have redemption in the blood of 
Christ, even the forgiveness of their sins, Eph. i. 7. 

(i) That this is the best way to own satan's charges, i 
they be true, yea to exaggerate them also, to exalt the riches 
of the grace of Christ, above all, in pardoning all of them 
freely. By thus humbling ourselves, and exalting Christ, 
satan pan get no advantage over us, though this will put him. 
into a rage against us. 



THE PILGRIM'S PROGRESS. 63 

his perfon, his Jaws, and people ,• I am come out on 
purpofe to withftand thee. 

Chr. Apollyon beware what you do; for lam in the 
king's highway, the way of holinefs, therefore take heed 
to yourfelf. 

Apol. Then Apollyon ftraddled quite over the 
whole breadth of the way, and faid, I am void of fear 
in this matter: prepare thyfelf to die; for I fwear by 
my infernal den, that thou fhalt go no farther : here 
will I fpill thy foul. 

And with that he threw a flaming dart at his 
bread ; but Chnftian had a Ihield in his hand, with 
which he caught it, and fo prevented the danger of 
that (k). 

Then did Christian draw ; for he faw it was time to 
beftir him ; and Apollyon as fall made at him, throw- 
ing darts as thick as hail; by the which notwithstand- 
ing all that Christian could do to avoid it. Apollyon 
wounded him in his head, his hand, and foot. — This 
made Chriftian give a little back ; Apollyon, therefore 
followed his work amain, and Chriftian again took 
courage, and refitted as manfully as he could. This 
fore combat lafted for about half a day, even tili Chris- 
tian was almoft quite fpent; you mutt know, that 
Chriftian, by reafon of his wounds, mult needs grow 
weaker and weaker (1). 

Then Apollyon, efpyinghis opportunity, began to ga- 
ther up clofe to Chriftian, and wreftling with him, gave 

(k) The shield of faith: the belief of what Christ has 
done for him, was to him, what he had done in him, and that 
he was in Christ, pardoned, justified and sanctified. This 
glorious confession of faith honours Christ, repels and quenches 
all the tiery darts of satan, and gets the victory over him 
This is what Peter exhorts to " resist the Devil, stedfast in the 
faith/' 1 Pet.v. 9 

(I) We may think this is hard work, why should a 
Christian be so severely attacked by satan ? The Lord does 
not give us armour to be useless, but to fight with, and prove 
its excellency, and in the use of it to experience his almighty 
power and unchangeable love : for though we are weak he is 
almighty to strengthen us, therefore we are called upon to be 
*'* strong in the Lord, and in the power of his might," Eph, 
vi. to. 



46 THE PILGRIM'S. PROGRESS. 

him a dreadful failj and with that Chriftian's fwofd 
fkw out of his hand. Then fa id Apollyon, I am 
sure of thee now: And with that he had almoft prefsed 
him to death -, so that Christian began to defpair of 
life. But as God would have it (m), while Apollyon 
was fetching his last blow, thereby to make a full end 
of this good man, Chriftian nimbly reached out his 
hand for his fword, and caught it, saying, * Re- 
joice not againft me, O mine enemy! when I fall, 
J fhall arife; and with that gave him a deadly thruft, 
which made him give back a.s one that had received 
his mortal wound. Chriftian perceiving that, made 
at him, again, laying, -j- Nay in all these things we 
are more than couquerors, through him that loved 
us. And with that Apollyon fpread forth his dragon's 
wings and fped him awuy, that Chriftian faw him 
no more. 

In this combat no man can imagine, unlefs he 
had feen and heard as I did, what yelling and hide- 
ous roaring Apollyon made all the time of the fight $ 
he fpake like a dragon ; and" on the other fide, what 
lighs and groans burft from Chriftian's heart. I never 
law him ail the while give ib much as one pleafant 
look, till he perceived he had wounded Apollyon with 
his two edged fword; then, indeed he did fmile, and 
look upward but it was the dreadfulleft fight that ever 
1 law. 

So when the battle was over Chriftian faid, „ I will 
here give thanks to him that hath delivered me ouc 
of the mouthrof the lion, to him that did help me a- 
gainft Apollyon." And fo he did; faying, 

" Great Beelzebub, the captain of this fiend, 
" Design' d my ruin ; therefore to this end 
" He sent him harness' d out ; and he with rage, 
" That hellish was, did fiercely me engage : 

' * Mic. vii, 8. f Rom. viii. 8,9. Jam. 7. 

(m) Mind that the Lord does not look on, as a mere 
spectator of our conflicts, but he strengthens us in every evil 
day and in every fight of faith, and brings us off at last more 
than conquerors through his love. 



THE PILGRIM S PROGRESS. 

• But blcsse-l Michael helped me, ami F, 
" Bv dinf. of sword, did quickly make him : 
" Tlierefore to him Jet nie give lusting praise 
" And thanks, and bless his holy name always."' 
Then there came out to him a hand with lb me of 
the leaves of" the tree of Jife, the which Chriftian took 
and applied to the wounds that he had received in 
the battle, and was healed immediately (o). Pie 
alfo fat down in that place to eat bread, and to drink 
of the bottle that was given him a little before ; fo 
being refreihed, he addreffed himfelf to his journey, 
with his (p) fvvord drawn in his hand ; for he faid, I 
know not but fome other enemy may be a: hand. — 
But he met with no other affront from Apoliyon quite 
through the valley. 

Now at the end of this valley was another called 
the Valley of the Shadow of Death, and Chris- 
tian muft needs go through it, becaufe the way to 
the celeftial city lay through the mid ft of it : Now 
this valley is a very folitary place. The prophet* 
Jeremiah thus defcribes it: A wildernefs, a land of 
cjefarts and of pits: a land of drought, and of the 
Shadow of Death a land that no man (but a 
Chriftian) paffeth through (r), and where no man 
dwelt. 

Now here Chriftian was worfe put to it than in his 
fight with Apoliyon; as by the fequel you fliall fee. 

I favv then in my dream, that when Chriftian was got 
to the borders of the Shadow of Death : there met him 
two men, children of them that brought aq, -j- evil re- 
port of the good land, making hade to go back (s)j 
to whom Christian fpake as follows: 

i Jer. ii. 9. f Num. xiij. 

(o) No matter what wounds we get in our conflicts with 
Satan, for Jesus will heal them all. 

(p) Conflicts with Satan make Christians wary, and va- 
lue their sword, so as to walk with the sword of the spirit, the 
word of God, in their hands. 

(r) None but the heart of a Christian knows the bitterness 
of God's hiding away his face. 

(s) Such we frequently meet ; who <ct out without a 
sense of sin, true faith, real hope, and sincere love to Christ j 



66 THE PILGRIM S PROGRESS; 

Chr. Whither are you going? 

Men. They faid Back"! Back: And would have 
you to do fo too, if either life or peace is prized by 
you 

Chr. Why! What's the matter ? faid Chriftian. 

Men. Matter! faid they, we were going that way as 
you are going, and went as far as we durft ! and indeed 
we are almoft pad coming back : for had we gone a 
little farther, we had not been here to bring the news to 
thee 

Chr. But what have you met with ? laid Chris- 
tian. 

Men. yVhy we were aim oft in the * Valley of 
the Shadow of Death, but that by good hap, we alfo 
looked before us and faw the danger before we came to 
if, 

Chr. But what have you feen ? laid Chriftian. 

Men. Seen ! Why the Valley itfelf, which is as dark 
as pitch 3 we alfo faw there the hobgoblins, fatyrs, and 
dragons of the pit: we heard alfo in that Valley a con- 
t nually howling and yelling, as of people under un- 
utterable mifery, who there fat bound in affliction and 
irons ; over that Valley hang the difcouraging clouds of 
confufion : death alfo doth always fpread his wings over 
it f . In a word, it is every whit dreadful, being utterly 
without order. 

Chr. Then faid Chriftian, I perceive not yet, by 
what you have laid, but that this is my way to the de- 
fi red haven J. 

Men. Be it thy way, we will not choofe it for 
ours (t). 



* Ps. xliv. 29. xvii. 19. f Job. iii. 5. x. 22. J -Jer. ii. 5. 

and as sure as they go back from a profession, they bring up 
an evil report of the way to the kingdom of Christ. 

(t) Sec what it is, when men are left to will and choose, 
for themselves ; they prefer their own ways, though it be to 
destruction : their wills are averse to God's, and they choose 
death in the error of their life : but the faithful soul is under 
the reign of grace, and he chooses to obej' the will of God. 



THE PILGRIM'S PROGRESS. t"-7 

So they parted ; and Chriftian went on his way, but 
full with his fword drawn in his hand ; for fear left he 
fhould be aiTaulted. 

I faw then in mv dream, Co far as this Valley reach- 
ed, there was on the right hand a very deep ditch* : 
that ditch is it, into which the blind have led the blind 
in all ages, and have both there miferably per:ihed (u). 
Again, behold, on the left hand, there was a very 
dangerous quag, into which if even a good man falls, 
he finds no bottom for his foot to ftand on : into that 
quag king David once did fall, and had, no doubt, 
therein been fmothered, had not he that is able plucked 
him out. 

The path way was here alfo exceeding narrow, 
and therefore good Chriftian was the more put to it; 
for when he fought, in the dark, to fhun the ditch 
on the one hand, he was ready to tip over into the 
mire, on the other: alfo when he fought to efcape 
the mire, without great carefulnefs he would be rea- 
dy to fall into the ditch (x). Thus he went on, and 
I heard him here figh bitterly; for befides the danger 
mentioned above, the path-way was here fo dark, that 
oft-times, when he lifted up his foot to Cez forward, he 
knew not where, or upon what, he fhould fet it nexu. 

About the midft of the Valley, I perceived the 
mouth of hell to be, and it ftood alfo hard by the 
way-fide : Now, thought Christian, what mail I do? 
And ever and anon the flame and fmoke would come 
out in fuch abundance, with fparks and hideous 
noifes (things that cared not for Chriftian's fword, 
as did Apollyon before,) that he was forced to put up 

* Ts. lxiii. Ik 

(u) The ditch on the right hand is error in principle, into 
which the blind, as to spiritual truths, blind guides, lead the 
biiml, who were never spiritually enlightened. The ditch on 
the left hand means outward sins and wickedness, which many 
fall into. Both are alike dangerous to pilgrims ; but the Lord 
will keep the feet of his saints, 1 Sam li. 9- 

(x) A tender conscience is as much afraid of corrupt 
principles, as sinful practices. This manifests the sincerity 
or the soul, even when a Christian walks in darkness. 

I 2 



68 the pilgrim's progress. 

his fword, a ! nd betake himfelf to another weapon, 
called * All prayer :■ So he cried, in my hearing, 
O Lord I befeech thee, deliver my foul. Thus he 
■went on a great white,, yet ftill the flames would be 
reaching towards him: Alfo he heard doleful voices, 
and rufhrogs to and fro, fa that fo-metimes he thought 
he fhould be torn to pieces,- or trodden down like 
mire in the ftreets. This frightful fight was feen 
and thefe dreadful noifes- were heard by him for fe- 
veral miles together j and commg to a place, where 
he thought he heard a company of fiends (y) coming 
forward to meet him, he ftopt, and began to mufe 
what he had beft to do ; fometimes he had half a 
thought to go back; then again he thought he 
might be half way through the valley : he remem- 
bered alfo how he had already vanquished many a 
danger; and that the danger of going back might 
be much more than for to go forward; fo he refolved 
to go on : yet the fiends feemed to come nearer and 
nearer : but when they were come even- aim oft at him, 
he cried out with a mod vehement voice, " I will walk 
in the ftrength of the Lord God :" fo they gave back, 
and came no further. 

One thing I would not let flip, I took notice that 
now poor Chriftian was fo co-founded, that he did 
not know his own voice > and thus I perceived it: 
juft when he was come over againft the mouth of 
the barning-pif, one of the wicked-ones got behind 
him, and llept up foftly to him, and whifpering 
fuggefted many grievous blafphemies to him, which 
he verily thought had proceeded from his own mind. 
This put Chriftian more to it than any thing that he 
had met with before, even to think that he fhould 
bafpheme him that he loved fo much before, yet, if 
he could have helped it, he would not have done it: 

* jEphes. vi. IS. Ps. cvi. 3, 

(y) But it may be asked, why doth the Lord suffer hi^ 
children fo walk in such darkness ? It is for his glory he tries 
their faith in him, and excites prayer to him ; but his love 
abates not in the least towards them, since he lovingly enquires 
after them. 



THE PILGRIM'S PROGRESS. 63 

but he had not the difcretion, either to flop his 
ears, or to know from whence thole blafphemies 
came (z). 

When Chriftian had travelled in this difconfolate 
condition fome confiderable time, he thought he 
heard the voice of a man, as going before him, 
faying, * Though I walk through the valley of the 
fhadow of death, I will fear no ill, for thou art with 
me (a). 

Then he was glad, and that for thcfe reafons ; 

Firfly Becaufe he gathered from thence, that fome 
who j- feared God, were in the Valley as weil as him- 
felf. 

Secondly, for that he perceived God was with 
them, though in that dark and difmal (late, and why 
not, thought he, with me? Though by region of the 
impediment that attends this place, I cannot perceive 
it. 

Thirdly, for that he hoped (could he overtake them) 
to have company by-and-by. — So he went, and called. 
to him that was before : but he knew not what to 
anfwer; for that he alfo thought himfelf to be alone. 
And by-and-by the day broke : Then faid Chriftian, 
" He hath turned the fhadow of death into the morn- 
ing'^ (b). 

Now morning being come, he looked back, nor, 
out of defire to return, but to fee by the light of the 
day, what hazards he had gone through in the dark : 
So he law more per fed ly the ditch that was on the 

* Ps. xxiii.4. f Jobix. 10. 

(2) Now here the conscience manifests its tenderness, by 
abhorring the evil of Satan's suggestions. O what high access 
has the enemy of our peace and holiness to our hearts 1 But 
the Lord is also nigh, to save to the utmost all who trust in 
him ; he will hear their cry, and save them, Ps. civ. lir 

(a) The experience of other saints is very encouraging 
for the soul finds that others have gone before him in dreadful 
dark, and dreary paths. 

(b) To walk in darkness, and not to be distressed for it, 
argues stupidity of the soul. To have the light of God's 
countenance shine upon us, and not to rejoice and be thankfuj 
for it,, is impossible. 



76 the pilgrim's progress. 

one hand,' and the quag that was on the other; alfo 
how narrow the way was which led betwixt them 
both: alio how he faw the hobgoblins, and fatyrs and 
dragons of the pit, but all afar off, for after break of 
day they came not nigh, yet they were difcovered to 
him, according to that which is written, cc He dif- 
covereth deep things out of • darknefs, and bringeth to 
light the fhadow of death *. 

Now was Chriftian much affected with his deli- 
verance from all the dangers of his folitary way : 
^vhich danger though he feared them more before, 
yet he faw them more clearly now, becaufe the light 
of the day made them confpicuous to him : and about 
this time the fun was riling, and this was another 
mercy to Chriftian, for you rnuft note, that though 
the firft part of the valley of the Shadow of Death 
was dangerous, yet this fecond part, which he was 
yet to go, was, if poffible, far more dangerous (c) : 
for from the place where he now ftood, even to the 
end of the valley, the way was all along fet fo full 
of fnares, traps, gins, and nets here, and fo full of 
pits, pitfalls, deep holes, and fhelvings down there, 
that had it been dark, as it was when he came the firft 
part of the way, had he had a thoufand fouls, they 
had in reafon been caff away; bur, as I faid, juft 
■now the fun was riling. Then faid he, fC His candle 
fhineth on my hand, and by this light I go through 
darknefs" f. 

In -t his light he came therefore to the end of the 
Valley. Now I faw in my dream, that at the end of 
this Valley lay blood, bones, afhes, and mangled 
bodies of men, even of pilgrims that had gone this 
way formerly : and while I was mufing what mould 
be the reafon, I efpied a little before me a cave, 
where two giants, Pope and Pagan, dwelt in .old 
time ? by whofe power and tyranny the men whofe 

* Job xii. 22 f Job xxix. 3. 

(o) This means the raging of Romish persecution fon- 
dle truth's sake, and those dreadful deaths -which the martyrs 
suffered in the cause of Christ, and his glorious gospel and 
precious salvation. But here Christian had the blessed light 
uf the "lorious Reformation. 



THE PILGRIM'S PROGRESS. 71 

bones, blood, afhes. Sec. lay there, were cruelly pu$ 
to death. But by this place Chritlian went without, 
much danger, whereat I fomewhat wondered; buc 
I have learnt fmce, that Pagan has been dead many 
a day ] and as for the other, though he be yet alive, 
He is, b) reafon f age and alio of the many fhrewd 
brufhea that he met with m his younger days grown, 
lb crazy and {tiff in his joints that he now can do 
little more than Ik- in his cave's mouth, grinning at 
Pilgrims as they go by, and biting his nails becaufe 
he cannot" come at them (d). 

So 1 faw that ChriiHan went on his way ; yet at 
the fight of the Old Man, that fat at the mouth of the 
cave, he could not tell what Lo think, efpecially be- 
cauic he.'fpake to hirn though he could not go after 
him 3 faying," You will never mend, till more of you 
be burnt." But he held his peace, and fet a good 
face on it, and fo went by, and catched no hurt. — 
Then fang Chnitian, 

" O world of wonders ! (I can say no less) 

" That I should be preserv'd in that distress 

" That I have met with here ! O blessed be 

el That hand that from it hath delivered me! 

" Dangers in darkness, devils ; hell, and sin, 

M Did compass me while I this vale was in : 

" Yea, snares, and pits, and traps, and nets did lie 

li My path abont, that worthless, silly I, 

" Might have been catch' d, cntangl'd and cast down, 

" But since I live, let Jesns wear the crown," 

Now, as Chriftian went on his way, he came to a 
little ascent, which was calf up on purpofe that Pi- 
grims might fee before them. Up there, there* 
fore, Chriftian went; and looking forward, he faw 
Faithful before him upon his journey. Then faid, 

(d) Pagan daikncss has been expelled from our Ian.d by 
the light of the glorious gospel. Romish superstition and 
idolatry, and all the corrupt doctrines of that church, with 
the Pope's power and supremacy, are abolished by the blessed 
Reformation. O may we protectants see our great mercies, 
be truly thankful to God for them, and study to walk worthy 
of them. 



72 THE PILGRIM^ PROGRESS. 

Chriftian aloud, " Ho^ ho; To hot (lay and I will 
be your companion. " At this Faithful looked behind 
him ; to whom Chriftian cried again, (C Stay, flay, 
till I come to you" But Faithful anfwered, « No, 
lam upon my life, and the avenger of blood is be- 
hind me" (g). 

At this Chriftian was fomewhat moved, and put-, 
ting to all his ftrength, he quickly got up with Faith- 
ful, and did alfo over-run him ; fo the laft was firft 
Then did Chriftian vain-glorioufly fmile, becaufe he 
had gotten the (tart of his brother; but not taking 
good heed to his feet, he fuddenly (tumbled and fell, 
and could not rife again, untiil Faithful came up to 
help him (h). 

Then! faw in my dream, they went very lovingly 
on together, and had fwget difcourfe of all things 
that had happened to them in their Pilgrimage j and 
thus Chriftian began* 

Chr. My honored and well-beloved brother Faith- 
ful, I am glad that I have overtaken you ; and that 
God has tempered our fpirits (i), that we can walk 
as companions in this fo pleafanc a path. 

Faith. I had though!:, dear FViend, to have had your 
company quite from our town, but you did get the 
frart of me; wherefore I was forced to come thus 
much cf the way alone. 

Chr. How Song did you ftay in the City qf De- 
ftruction., before you fet out afper rne on your Pil- 
grimage ? 

(g) It is gopd to beware and be jealous of what company 
we fall into. M;uiy have joined hurtful professors instead of 
profitable Pilgrims. 

(h) How soon doth spiritual pride shew its curled head, 
at thinking we have outstripped' another ; Then cbingcr is 
near, a fall is, at hand, to humble us. The yery persons hand 
we nepd to help us whom we thought wc had exceeded. 

(i) Two cannot walk together, except they are agreed 
that they are poor miserable sinners ; that Christ is a precious 
Savjonr ; and that they both alike accept salvation and eter- 
nal life from him only. 



THE PILGRIMS PROGRESS. 73 

Faith. Till I could (lay no longer (k) ; for there was 
great talk prefently after you were gone out, that our 
city would, in a fhort time, with fire from heaven, be 
burned down to the ground. 

Chr. What ! did your neighbours talk fo ? 

Faith. Yes, it was for a while in every body's 
mouth. 

Chr. What ! and did no more of them but you come 
out to efcape the danger ? 

Faith. Though there was, as I faid, a great talk 
thereabout, yet I do not think they did firmly believe 
it. For in the heat of the difcourfe, I heard fome of 
them deridingly fpeak of you and your defperate jour- 
ney (for fo they called this your Pilgrimage:) but I 
did believe, and do ftiil, that the end of our city will 
be with fire and brimftone from above j and therefore 
I have made my efcape. 

Chr. Did you hear no talk of neighbour Pliable ? 

Faith. Yes, Chriftian, I heard that he followed you 
till he came to the Slough of Defpond j where, as fome 
faid, he fell in : but he would not be known to have 
done fo : but I am fure he was foundly bedaubed with 
that kind of dirt. 

Chr. Arid what faid the neighbours to him ? 

Faith. He hath finee his going back, been had 
greatly in derifion, and that among all forts of people; 
fome do mock and defpife him, and fcarce will any fet 
him on work. He is now feveri times worfe than if he 
had never gone out of the city. 

Chr. But why fhould they be fo fet againft him 3 fince 
they alfo defpifed the way that he forfook ? 

Faith. O, they fay,- hang him ; he is a turncoat ! he 
was not true to his profeflion ; I think God has 
ftirred up even his enemies to hiss at him, and make 
him a proverb *, becaufe he hath forfaken the way. 

* Jer. xxix. 18. 19. 

(k) This is the case with every Pilgrim. From the 
powerful convictions which he has from above, of his state 
and danger, he is urged by necessity to flee from the wrath i® 
tome. 

K 



74 

Chr. Had you no talk with him before you came 
out ? 

Faith. I met him once in the fireets, but he leered 
away on the other fide, as one afhamed of what he had 
done : fa I fpake not to him (1). 

Chr. Well, at my firft fetting out, I had hopes of 
that man ; but now I fear he will perifh in the over- 
throw of the city : * for it hath happened to him ac- 
cording to the true proverb. The dog is turned to his 
vomit again j and the fow that was wafhed, to her 
wallowing in the mire. 

Faith. They are my fears of him too; but who can 
hinder that which will be? 

Chr. Well, neighbour Faithful, faid Chriftian,, let 
us -leave him, and talk of things that more immedi- 
ately concern ourfelves. 1 ell me now what you have 
met with in the way as you came : for 1 know you have 
met with fome things, or elfe it may be writ for a won- 
der. 

Faith. I efcaped the Slough that I perceived you fell 
into, and got up to the gate without that danger (m) ; 
only I met with one whofe name was Wanton, that had 
like to have done me a mifchief. 

Chr. It was well you efcaped her net : Jofeph was 
hard put to it by her f, and he efcaped her as you did? 
but it had like to have coft him his life, — But what 
did Ihe do to you ? 

Faith. You cannot think (but that you know forne- 
thing) what a flattering tongue (he had j fhe lay at 
me hard to turn afide with her, promifing me all man- 
ner of content (n). 

* 2 Pet. ii. 2?. f Gen. xxxix. 11. 13. 

(1) Apostates from the profession of Christ cannot look 
the followers of Christ boldly in the face ; some convictions 
will follow them, till their hearts are hardened, and their 
eonciences seared. 

(m) Though no sinner will flee from the wrath to come 
to Christ for salvation, till the Spirit has convinced him of sin, 
and deserved wrath and destruction : yet all do not fall under 
the like dreadful despondency of soul, at first setting out. 

(n) Fleshly lusts will plead hard, and promise fare. 
Happy to look to the Lord tor povver against them, and to 
eye his precious promises that we may escape them, 



THE PILGRIMS PROGRtSs. 

Chr. Nay, fhe did not promife you the content of 
a good conicience. 

Faith. You know what I means all carnal and flelhly 
content. 

Chr. Thank God you have efcaped her : f< * The 
abhorred of the Lord fhall fall into her ditch." 

Faith. Nay, I know not whether I did wholly efcape 
her or not (o). 

Chr. Why, I trow, you did not confent to her de- 
fires ? 

Faith. No, not to defile myfelf, for I remembered an 
old writing that 1 had feen, which faid, *' f Her fteps 
take hold of hell." So I fliut mine eyes, becaufe I 
would not be bewitched with her looks :• — Then fhe 
railed on me, and I went my way. 

Chr. Did you meet with no other affaults as you 
came ? 

Faith. When I came to the foot of the hill called 
Difficulty, I met with a very aged Man, who afked 
me what I was ? and whither bound ? I told him s 
that I was a Pilgrim, going to the Celeilial City, 
Then faid the old man, Thou looked like an honed 
fellow ; wile thou be content to dwell with me, for 
the wages that f mall give thee ? Then I afked 
him his name, and where he dwelt ? He faid, His 
name was Adam the firft (p), and that he dwelt in 
the town of Deceit, I afked him then, what was his 
work ? And what the wages that he would give ? 
J He told me, that his work was many delights ; 
and his wages, that I fhould be his heir at laft. I 
farther afked him, what houfe he kept, and what 
other fervants he had ? So he told me, that his houfe 
was maintained with all the dainties in the world; 
and that his fervants were thofe of his own beget- 

* Prov. xxii. 14. f Prov. v. v. Job xxxi. 1. % Ephes. iv. 29. 

(o) A jealous conscience is grieved for the secret inclin. 
ing of the flesh to lust, and can hardly quite itself of guilt. 
This makes the cleansing blood of Christ exceeding precious, 
when the soul is sunk into humility and self-loathing. 

(p) That is original sin, or in-dwelling corruption, which 
has infected our whole nature. K 2 



76 THE PILGRIM S PROGRESS. 

ting-. Then I afked how many children he had ? 
He faid, that he had but three daughters, * The 
Luft of the Flefh j the Luft of the Eyes, and the 
Pride of Life ; and that I fhould marry one of them 
if I would. Then I afked how long time he would 
have me live with him ? And he told me, As long as 
he lived himfelf. 

Ch. Well, and what concluflon came the old man 
and you to the laft ? 

Faith. Why, at firft I found myfelf inclinable to 
go to the man, for I thought he fpoke very fair : 
but looking on his forehead, as I talked with him, I 
faw there written, " Put off the old man with his 
deeds." (q). 

Chr. And how then ? 

Faith. Then it came burning hot into my mind, 
whatever he faid, and however he flattered, when he 
got me home to his houfe, he would fell me for a 
flave. . So I bid him forbear to talk, for I would not 
come near the door of his houfe. Then he reviled 
me, and told me, that he would fend fuch a one after 
me, that fhould make my way bitter to my foul. So I 
turned to go away from him • but juft as I turned my- 
felf to go thence, I felt him take hold of my flefh, and 
give, me fuch a deadly twitch back, that i thought he 
had pulled part of me after himfelf (r) : This made me 
cry out for mercy, O wretched man! So I went on my 
way up the hill. 

Now when I had got above half way up, I looked 
behind me, and faw one coming after me, fwift as the 
wind ; fo he overtook me juft about the place where 
the fettle ftands. 

i 1 Jolin ii. 16. 

(q) Blessed is the man who does dot consult with flesh 
and blood, but looks to and obeys what is written by the 
Lord, 

(r) Though original sin is hard to be born, it is good 
to be sensible of its evil. Though it makes us cry. " 
wretched!" yet it tends to keep up a sense of our want of 
Christ, and of the worth of him, and that nothing less than the 
Qod-man Christ Jesas can be our salvation. 



THE PILGRIM'S PROGRESS. 77 

Chr. Jufl: there, faid Chriftian, did I fit down to reft 
me } but being overcome with deep, I there loft my 
roll out of my boiom. 

Faith. But, good brother, hear me out: So foon as 
the man overtook me, he had but a word and a blow, 
for down he knocked me, and laid me for dead. But 
when I was a little come to myfelf again, I afked him, 
wherefore he ferved me fo. He faid, becaufe of my 
fecret inclining to Adam the firft (s) : and with that 
lie ftruck.me another deadly blow on the bread, and 
beat me down backward : fo I lay at his foot as dead 
as before. When I came to myfelf again ; I cried him 
mercy j but he faid, I know not how to {hew mercy ; 
and with that knocked me down again. He had doubt- 
lefs made an end of me, but that one came by, and bid 
him forbear. 

Chr. Who was it that bid him forbear •? 

Faith. I did not know him at firft, but as he went by, 
I perceived the holes in his hands and his fide; then I 
concluded that he was our Lord. So I went up the 
hill. 

Chr. The man that overtook you was Mofes. He 
fpareth none, neither knoweth he how to (hew mercy 
to thofe that transgrefs his law. 

Faith. I know it very well ; it was not the firft 
time that he had met with me. It was he that came 
to me when I dwelt fecurely at home, and that told 
me he would burn my houfe over my head, if I (laid 
there (t). 

Chr. But did you not fee the houfe that flood there 
on the top of the hill, on the fide of which Mofes met 
you I 

(s) This is afterwards explained to be Moses, or the law 
of God. Think not that the law reacheth only to outward 
actions ; nay, but it reacheth to the thoughts and intents of 
the he;irt. It knocks a man's hopes down, and curses him 
to death, even only for secret inclining to lust. So strict, so 
spiritual, so pure, is the holy law of God. 

(t) The sinner who never had a threatening fiery visit 
from Moses, is yet asleep in his sins, and secure in his soul, 
though under the curse and wrath ot" the fiery law of God. 



78 THE PILGRIM'S PROGRESS. 

Faith. Yes, and the lions too, before I came to it : 
but for the lions, I tnink they were afleep; for it was 
about noon : and becaufe I had fo much of the day 
before me, I paffed by the porter and came down the 
hill. 

Chr. He told me indeed, that he faw you go by but 
I wifn you had called at the houfe, for they would 
have ihewedyou fo many rarities, that you would fcarce 
have forgot them to the day of your death. But pray 
tell me, Did you meet nobody in the Valley of Hu- 
mility ? 

Faith. Yes, I met with one Difcontent, who would 
willingly have perfuaded me to go back again with 
him : His reafon was, for that the Valley was altoge- 
ther without Honour. He told me moreover, that 
there to go was to difoblige all my friends, as Pride, 
Arrogancy, Self-conceit, Wordly-glory with others, 
who, he knew, as he faid, would be very much of- 
fended, if I made fuch a fool of myfelf as to wade 
through this Valley (u). 

Chr. Well, and how did you anfwer him ? 

Faith. I told him, That although all thefe that he 
named might claim a kindred of me, and that rightly 
(for indeed they were my relation, according, to the 
flcfti) yet fince I became a Pilgrim, they have difowned 
roe, as I alfo have rejected them, and therefore they were 
to me now no more than if they had never been of my 
lineage; I toid him moreover, that as to the Valley, 
he had quite mifreprefented the thing; Cf for before 
Honour is Humility, and a haughty fpirit before the 
fall." Therefore, faid I, I had rather go through this 
Valley to the honour that was fo accounted by the 
wifeft, than chufe that which he efteemed moft worthy 
our affections. - 

Chr. Met you with nothing elfe in that Valley ? 

Faith. Yes, I met with Uiame ; but of all the 

(u) Here observe the different experience of Christians, 
in regard to the enemies they meet with. We do not read 
that Christian was attacked by Discontent, as Faithful was j 
but yet Faithful reasoned, and got the better of this enemy. 
Many Pilgrims go on much more contented than others. 



the pilgrim's progress. 79 

men that I met with in my Pilgrimage, he I think 
bears the wrong name. The other would be faid nay, 
after a little argumentation, and fomewhat elfe : but 
this bold-faced Shame would never have done. 

Chr. Why, what did he fay to you ? 

Faith. What, why he objected againil Religion 
itfelf ; he faid, 1: was a piirfiij, low, fneaking bufi- 
riefs for a man to mind Religion ; he faid, that a ren- 
der confcience was an unmanly thing; and that for 
a man to watch over his words and ways, fo as to 
tie up himfelf from that hectoring libertv which the 
brave fpirits of the time accultom themfelves unto, 
■would make him the ridicule of the times. He ob- 
jected alfo, that few of the mighty, rich, or wife *, 
were ever of rny opinion ; nor any of them neither, 
before they were perfuaded to be fools and to bt of 
a voluntary fondnefs to venture the lofs of all, for no- 
body elfe knows what. He moreover objected the 
bafe and low eftace and condition of thofe that were 
chiefly the Pilgrims of the times in which they lived ; 
alfo their ignorance, and want of underftanciing in 
all natural fciences. Yea, he did hold me 10 it at 
that rate alfo, about a great many more things than 
here I relate j as that it was a fhame to fit whinning 
and mourning under a fermon, and a fhame to come 
fighing and groaning home: that it was a fhame to 
afk my neighbour forgivenefs for petty faults, or to 
make reftitution where I have taken from any. He 
faid alfo, that religion made a man grow ftrange to 
the great, becaufe of a few vices (which he calied by 
finer names) and made him own and reipect the bale 
becaufe of the fame religious fraternity ? And is not 
this, faid he, a fhame (w) ? 

* 1 Cor. ii. 26. iii. 1 1. Phil. iii. 7, 9. John vii. 4S. 

(w) Nothing can be a stronger proof that we have lost 
the image of God, than that shame which is natural to us, 
concerning the things of God. This shame, joined to the 
shame of man, is a very powerful, enemy to God's truths, 
Christ's glory, and our soul's comfort. Better at once get out 
of her pain, by declaring boldly for Christ and his cause, than 
stand shivering on the brink or' profession, even dreading the 
loss of our good name and reputation. 



80 THE PILGRIM'S PROGRESS* 

Chr. And what did you fay to him? 

Faith. Say ! I eould not tell what to fay at fir ft.- 
Yea, he put me fo to it, that my blood came up in 
my face j even this Shame fetched it up, and had al- 
moft beat me quite off. But, at laft, I began to 
confider, that, 4£ that which is highly efteemed 
among men, is had in abomination with God"* And 
I thought again, this fhame tells me what men are 5 
but it tells me nothing what God, or the word of 
God is. And I thought, moreover, that at the day 
of doom we fhall not be doomed to death or life, ac- 
cording to the hectoring fpirits of the world, but ac- 
cording to the wifdom and law of theHigheft. There- 
fore thought I, what God fays is bed, though all the 
men in the world are againft it; feeing then that what 
God prefers is religion : feeing God prefers a tender 
conference; feeing they that make themfelves fools 
for the kingdom of heaven, are wifeft: and that the 
poor man that loveth Chrift, is richer than the greats 
ell man in the world that hates him j Shame, depart, 
thou art an enemy to my falvation j ihall I entertain 
thee againft my fovereign Lord ? How then Ihall I 
look him in the face at his coming? Should I know be 
afhamed of his ways and lervants f, how can I ex- 
pect the. blefTing! But indeed this fhame is a bold 
villains I could fcarce fhake him out of my com- 
pany yea, he would be haunting of me, and con- 
tinually whifpering in the ear, wkh fome one or 
other of the infirmities that attend religion ; but at 
laft I told him, it was but in vain to attempt further 
in this bufinefs; for thofe things that is difdained, 
in thofe did I fee moft glory : and fo at laft I got 
paft this importunate one. And when I had maker* 
him off, then I began to fing : 

"The trial that those men do meet withal, 
"That are obedient to the heavenly call, 
"Are manifold and suited to the flesh, 
"And come, and come, and come again afresh 
"That now, or some time else, we by them may 

* Lute. iv. 15. f Matt. viii. 33. 



THE PILGRIM S PROGRESS. 

(i O let the pilgrims, then, 

*.' Ue vigilant, and quit themselves like men.'" 

Chr. I am glad, brother, that thou didft withftknd 
this villain fo bravely ; for of all villains, as thou fay eft, 
I think he has the wrong name ; for he is fo bold as to 
follow us in the ftreets, and to attempt to put us to' 
fhame before all men; that is, to make us afnamed of 
that which is good ; (x) but if he was not himfeif auda- 
cious, he would never attempt to do as he does. Bur 
Jet us ftill refifthim; for notwithftandingal! his brava- 
does, he promoteth the fool, and none elfe. " The 
wife (hall inherit glory, (faid Solomon) but fharne fhall 
be the promotion of fools."* 

Faith. I think we rauft cry to him for help againil 
Shame, who would have us to be valiant for truth upon 
the earth. 

Chr. You fay true: But did you meet nobody elfe 
in that valley? 

Faith. No, not I; for I had fun-mine all the reft of 
the way through that, and alfo through the Valley of 
the Shadow of Death. 

Chr. It was well for you; I am fure it fared' far 
otherwife with me; and that too for a long feafon. As 
foon alrrioft as I entered into that valley, 1 had a dread- 
ful combat with that foul fiend Apollyon ; yea, [ 
thought verily he would have killed me, efpecially 
when he got me down, and crufhed me under him, as 
if he would have crufhed me to pieces : for as he threw 
rne, my fword flew out of my hand ; and he then told 
me he was fure of me; but I cried to God, and he 
heard me, and delivered me out of all my troubles/ 

* Prov. iii 35, 

(x) Christian's experience perfectly agrees in regard to 
shame. No one ever set out for glory, but tie was attacked bv 
shame in the wav. Giving way to shame, prevents much glory 
being brought to the Lord Jesus, who is not ashamed to call us 
though we arc utterly unworthy the least of his favours, Bre- 
thren, Heb. ii. 11. Alas! shame to us, we are prone to glorv 
in our shame, and to be ashamed of Christ, of his words, and 
of his wars which are our greatest glory, 

L 



82 the pilgrim's progress. 

Then I entered into the Valley of the Shadow of Death, 
and had no light for alraoft half the way through it. 
I thought I mould have been killed there over and over 
again : but at laft day brake, and the fun rofe, and I 
went through that which was behind with far more eafe 
and quiet. 

Moreover, 1 faw in my dream, that as they went on, 
Faithful (as he chanced to look on one fide) faw a man 
whofe name is Talkative, walking at a diflance behind 
them 3 (y) for in this place there was room enough for 
them all to walk. He was a tall man, and fomething 
more comely at a diftance than at hand : to this man 
Faithful addreffed himfelf in this manner: 

Faith. Friend, whither away ? Are you going to the 
heavenly country ? 

Talk', I am going to the fame place. 

Faith. That is well \ then I hope we may have your 
good company \ 

Talk. With a very good will I will be your com- 
panion. 

Faith. Come on then, and let us go together, and 
let os fpend our time in difcourfing of things that are 
profitable. 

Talk. To talk of things which are good, to me is 
very acceptable, with you or any other: and I am 
glad that i have met with thofe that are inclined to fo 
good a work: for to tell the truth, there are but few 
that care thus to fpend their time, as they arc in their 
travels, but choofe much rather to be fpeaking of 
things to no profit ; and this hath been a trouble to 
rne. 

Faith. This is a thing indeed to be lamented j for 
what thing fo worthy of the ufe of the tongue and 
mouth of men on earth, as are the things of the God of 
heaven. 

Talk. I like you wonderfully well, for your fayings 
are full of conviction ; and I will add, What things 

(v) There is a great difference between having notions of, 
and being able to talk about, the doctrines of grace, and ex- 
periencing the grace and power of those doctrines in the heart, 



ng tne grao 
yourselves, 



Look to vourselves, 2 John 8. 



THE PILGRIM'S PROGRESS. 83 

fp pleafant, and what fo profitable, as to talk of the 
things of God ? 

What things fo pleafant, that is, if a man hath any 
delight in things that are wonderful; for inftance: If 
a man doth delight to talk of the hiftory, or the mys- 
tery, of things -, or if a man doth love to talk of mira- 
cles, wonders, or figns: where fhall he find things re- 
corded fo delightfully, and fo fweetly penned, as in the 
holy fcriptores ? 

Faith. That's true; but to be profited by fuch things 
in our talk fhotild be our chief defign. 

Talk. That is what I have faid; for to talk of fuch 
things is molt profitable : for by lb doing a man may 
get knowledge of many things : as of the vanity of 
earthly things, and the benefit of things above. Thus 
in general. But more particularly : By this a man may 
. learn the neceffity of the new birth; the infufficiency 
of our works ; the need of Chrift's righteoufnefs, &c. 
Befides, by this a man may learn what it is to repent, 
to believe, to pray, to fufTer, or the like; by this 
alfo a man may learn what are the great promifes 
and confolations of the gofpel 10 his own comfort. 
Farther, by this a man may learn to refute falfe opi- 
nions, to vindicate the truth, and alfo to inftru-ct the 
ignorant, (z). 

Faith. All this is true, and glad am I to hear thefe 
things from you. 

Talk. Alas! the want of this is the caufe why fo 
few underftand the need of faith, and the neceffitv of 
a work of grace in their foul, in order to eternal 
life; but ignorantlv live in the works of the law, by 
which a man can by no means obtain the kingdom of 
heaven. 



(z) This is a picture to the life of many formal worship- 
pers. Hence observe: A mere professor may learn, like a 
parrot, to talk of sound doctrines, and he may have a sound 
judgment about them; while his heart is rotten, as to any ex- 
perience of them, love to them, and the power and influence 
of them upon his affections and his life. Many call Christ their 
master now, whom he will condemn hereafter as their judge. 



84 THE PILGRIM'S PROGRESS. 

Faith. Eut, by your leave, heavenly knowledge of 
theie things is the gift of God; no man attaineth to 
them by human induftry, or only by lire hearing of 
them. 

Talk. All this I know very well. For a man can 
receive nothing, except it be given him from heaven ; 
all is of grace, not of works : 1 could give you an hun- 
dred jcriptures for the confirmation of this. 

Faith. Weil then, faid Faithful, what is that one. 
thing which we fhall at this time found our difcourfe 
upon ? 

Talk. What you will: I will talk of things heavenly, 
or things earthly ; things moral, or things-evangelical ; 
things facred, or things profane ; things pad, or things 
to come ! foreign, or things at home ; things more el- 
iential, or things circumftantial ; provided that all be 
done to profit. 

Faith. Now did Faithful begin to wonder; and flap- 
ping to Chnftian, (for he walked all this while by him- 
fd(j) he faid to him, but foftly, What a brave compa- 
nion have we got I iurely this man will make a very 
excellent pilgrim ! 

Cnr. At this Chnftian rnodefidy fmiled, and faid, 
This man, with whom you are fo taken, will beguile, 
with that tongue of his, twenty of them who know 
him ftot. 

Faith. Do you know him then ? 
Chr. Know him ! Yea, better than he knovtfs himfelf. 
Faith. Pray, what is he? 

Chr. His name is Talkative; he dwelleth in our 
town; I wonder that you mould be a ftranger to him, 
I confider that our town is large. 

Faith. Whofe fon is he ; and whereabouts does he 
dwell ? 

Chr. He is the fon of one Say-well, he dwelt in 
Prating-row; and is known of all that are acquainted 
with him, by the name of Talkative of Prating row; 
rnd notwishltanding his fine tongue, he is but a forry 
f( How. (a) 

(a) Are we not forbid to speak evil of any man ? Titns hi. 
2- Is not Christian guilty of this? No; for where the glory 
of God and honour of the gospel is at stake, and there is 



THE PILGRIM S PROGRESS. 85 

Faith. Weil he feems to be :t very pretty man. 

Chr. That is, to them vc-ho have not a thorough ac- 
quaintance with him; for he is belt abroad; near home 
he is ugly enough. Your laying that he is a pretty man, 
brings to my mind what I have obferved in the wo:k 
of the painter, whole pictures fhew belt at a diftance, 
but very near are more unpleafing. 

Faith. But I am ready to think you do but je'ft, be- 
caufe you fmiled. 

Chr. God forbid that I mould juft (although I fmiled) 
in this matter, or that i mould accufe any one falfely - 
I will give you a farther difcovery of hirn ; This man 
is for any company, and for any talk ; as he taiketh 
now with you ; fo will he talk when he is on the ale- 
bench ; and the more drink he hath in his crown, the 
more of thefe things he hath in his mouth. Religion 
hath no place in his heart, or houfe, or converfation ; 
all he hath lieth in his tongue, and all the ufe of it to 
him, is to make a noife with. 

Faith. Say you fo ! Then I am in this man greatly 
deceived. 

Chr. Deceived! you may be fure of it : remember 
the proverb, "They fay, and do not :"* but the king- 
dom of God is not in word, but in power. He taik- 
eth of prayer, of repentance, of faith, and of the new 
birth: but he knows but only to talk of them. I 
have been in the family, and have obferved him bath ac 
home and abroad ; and I know what I fay of him is the 
truth. His houfe is as empty of religion as the white 
of an egg is of favour. There is there neither prayer, 
nor any fign of repentance for fin ; yea, the brute, in 
bis kind, ferves God far belter than he. He is the very 
ftain, reproach, and fhame, of religion, to all that know 
him;-)- it can hardly have a good word in all the end 
of the town where he dwells, through him. Thus fay 
the common people that know him, " A faint abroad, 

* Malt, xxiii. 1 Cor. iv. 20. f Roni. ii. 24, 251 

clanger of a brother's beiri g deceived by a mere talkative, loose, 
wicked professor ; here it is right, and the nature of thiiVgs re- 
quires it, -that we should detest and exn bin a -becom- 
ing spirit, 



f> THE PILGRIMS PROGRESS. 

J 

and a devil at home." His poor family finds it fo, he is 
fuch a churl; fuch a railer at, and lb unreasonable 
with his fervants, that they neither know what to do 
for, or how to fpeak to him. Men that have any deal- 
ings with him, fay, It is better to deal with a Turk 
than with him, for fairer dealing- they mall have at 
their hands. This Talkative (if it be poffible) will go 
beyond them, defraud, beguile, and over-reach them. 
Befides, he brings up his fens to follow his fleps ? and 
ifhe finds in any of them afooiifh timorousnefs, (forfo 
he calls the fir ft appearance of a tender confeience) he 
calls them fools and blockheads, and by no means will 
employ them in much, or fpeak to their commendation 
before others. For my part, I am of opinion, that he 
has by his wicked life, caufed many to (Tumble and 
fall ; and will be, if God, prevents not, the ruin of many- 
more, (c) 

Faith. Well, my brother, I am bound to believe 
you ; not only becaufe you fay you know him, but 
ajfo becaufe, like a Chriftian, you make your reports 
of men. For I cannot think that you fpeak thefe 
things of ill-willj but becaufe it is even to as you 
fay. ' 

Chr. Had I known him no more than you, I might 
perhaps have thought of him as at the firfi: you did t 
yea, had he received this report at their hands only 
that are enemies to religion, 1 fhould have thought 
it had been a (lander, (a lot that often falls from bad 
men's mouths upon good men's names and profeflions :) 
But all thefe things, yea, and a great many more 
as bad, of my own knowledge, I can prove him 
guilty of. Befides, good men are alhamed of him;, 
they can neither call him brother nor friend : the very 

(c) Read this and tremble, ye whose professions lie only 
on your tongues, but who never knew the love and grace of 
Christ in your souls. O how do you trifle with the grace of 
God, with precious Christ, and with the holy word of truth } 
O what an awful account have you to give hereafter to a holy, 
heart-searching God ! — Ye true pilgrims .of Jesus, read this, 
and give glory to your Lord, for saving you from resting iia 
barren notions, and" taking up with talking of truths. 



THE PILGRIM'S PROGRESS. 87 

naming of him among them makes them blufh, if they 
know him. 

Faith. Well, I fee that faying and doing are two 
things, and hereafter I fhall better obferve this dif- 
tinction. 

Chr. They are two things indeed, and are as divers 
as are the foul and the Body ; for as the body without 
the foul is but a dead carcafe, fo faying, if it be alone, 
it is but a dead carcafe alfo. The foul of religion is the 
practical par: : 

" Pure religion, and undented before God and the 
<f Father, is this: to vifit the fatherlefs and widows in 
tc their afflictions, and to keep himfelf unfpotted from 
*' the world." 

This Talkative is not aware of; he thinks that hear- 
ing and faying will make a good Chriftian and thus he 
deceiveth his own foul. Hearing is but as the fowingof 
the feed ; talking is not fufficient to prove that fruit 
is indeed in the heart and life 5 and iet us affure our- 
felves, that at the day of doom men fhall be judged 
according to their fruits f it will not be laid then., Did 
you believe ? but, Were ye doers, or talkers only ? (d) 
and accordingly fhall they be judged. The end of the 
world is compared to our harveft ; and you know men 
at harveft; regard nothing but fruit. Not that any thing 
can be acceptable that is not of faith j but I fpeak this 
to fhew you how in ngnificant the profeffion of Talkative 
wiii be at that day. 

Faith. Tiiis brings to my mind that word of Mofes, 
by which he defcribed the bead that is clean. J He 
is fuch a one that parteth the hoof, and cheweth the 
cud; not that parteth the hoof only, or that cheweth 
the cud only. The hare cheweth the cud, but yet is 

* James, i. 27. Seever. 2, 3, 23. 26. f See Matt. xiii. 28. 
% Lev. xi. Duet. xiv. 

(d) Although the salvation of a sinner is by grace, through 
faith in Christ, and not by works of righteousness done before 
he is accepted through the beloved, yet not the hearers, or talk- 
ers, of the word, but the doers of it, shall be justified in the day 
of judgment. James i. 22. 25. 



88 THE PILGRIM S PROGRESS. 

unclean, becaufe he parteth not the hoof. And this 
truly resembleth Talkative $ he cheweth the cud, he 
feeketh knowledge, he cheweth the word ; but he di- 
videth not the hoof, he parteth not with the way of Tin- 
ners; but as the hare, he retaineth the foot of a dog or 
bear, and therefore he is unclean. 

Chr. You have fpoken, for ought I know, the 
true gofpel krJe. of thofe texts. * And I will add 
another thing : Paul called forne men, yea, and thofe 
great talkers too, lounding brafs, and tinkling cym- 
bals ; that is, as he expounds them in another place ; 
things without life, giving sound. Things without 
life, that is, without the true faith and grace of 
the gofpel ; and confequently things that fhall never 
be placed in the kingdom of heaven among .thofe 
that are the children of life ; though their found, by 
their talk, be as it were the tongue or voices of an 
angel. 

Faith. Well, I was fond of his company at firft, 
but I am as fick'of it now. What fhall I do to be rid 
of h i m ? 

Chr. Take my advice, and do as I bid you, and 
vou fhall find that he will foon be fick of your com- 
pany too, except that God (hail touch his heart, and 
turn it. 

Faith. What would you have me do ? 

Chr. Why, go to him, and enter into fome ferious 
discourfe about the power cf religion ; and afk him 
plainly when he was approved of it, (for that he will,) 
whether this thing be fet up in his heart, houfe, or his 
eonverfation ? (e) 

Faith. Then Faithful ftept forward again, and fa id 
to Talkative, Come, what cheer ? How is it now ? 

* Cor. xiii. 1, xiv. 7 

(fc) Without this all is empty notion, mere sound, and una- 
vailing profession. Men only take up fancy for faith ; the form 
of godliness instead of the power ; and the old nature is dressed 
up in the specious appearance of new pretentions. True faith 

will ever shew itself by its fruits a real conversion, by the life, 
and conversion. 



THE PILGRIM'S PROGRESS. 89 

Talk. Thank you well : I thought we fhould have 
had a great deal of calk by this time. 

Faith. Well, if you will, we will fall toir now ; and 
fince you left ic with me to ftate the queftion, let it be 
this: How doth the faving grace of God difcover itfelf, 
when it is in the heart of man ? 

Talk. I perceive, then, that our talk muft be about 
the power of things : Well, it is a very good queftion, 
and I mall be willing to anfwer you. And take my 
anfwer in brief, thus : Firft, where the grace of God is 
in the heart, it caufeth there a great outcry againft fin. 
Secondly, — 

Faith. Nay, hold; let us confider one at once : I 
think you fhould rather fay, it fhews itfelf, by inclining 
the foul to abhor its fin. 

Talk. W T hyj what difference is there between crying 
out againft fin, and abhorring of fin? 

Faith. O 1 a great deal *. A man may cry out againft. 
fin out of policy, but he cannot abhor it but by vir- 
tue of a godly antipathy againft it. I have heard 
many cry out againft fin in the pulpit, who yet can 
abide it well enough in the heart, houfe, and conver- 
sation, Jofeph's miftrefs * cried out with a loud 
voice, as if fhe had been very holy; but fhe would 
willingly, notwithstanding that, have committed un- 
clean;, efs with him. Some crv out againft fin, as a 
mother cries out againft her child in her lap, when fhe 
calleth it flut and naughty girl, and then falls to hug~ 
ging and killing it. 

Talk. You are on the catch, I perceive. 

Faith. No, not I, I am only for fetting things right. 
But what is the fecond thing whereby you will prove a 
difcovery of a work of grace in the heart ? 

Talk Great knowledge of gofpel myfterics. 

Faith. This fign fhould have been firft ; but firft 
or 1 aft, it is alfo falfe ; for knowledge, great know- 
ledge, may be obta.ned in the myfteries of the gofpel, 
and yet no work of grsce in the foul, j- Yea, if a 
man have all knowledge, he may yet be nothing, and 

* Gen. xixxlx. 14. + 1 Cor. xiii, 

H 



90 THE PILGRIM'S PROGRESS. 

fo confequently be no child of God. When Chrirt 
faid, " Do you know all thefe things ?" and the dif-> 
ciples had anfwered, Yes : he added, " Bleffed are ye 
if ye do them." He doth not lay the blelTed in the 
knowing of them, but in the doing of them. For there 
is a knowledge that is not attended with doing : (i He 
that knoweth his mailer's will, and doeth it not," &c. 
A man may know like an angel, and yet be no 
Chriftian: therefore your fign of it is not true. Iadeed^ 
to know, is a thing that pleafeth talkers and boafters j 
but to do, is that which pleafeth God. Not that the 
heart can be good without knowledge: for without 
that the heart is naught. 

There are therefore two forts of knowledge ; know- 
ledge that refteth in the bare fpeculafion of things, and 
knowledge which is accompanied with the grace of 
faith and love ; which puts a man upon doing the will 
of God from the heart : the firft of thefe will ferve the 
talker ; but without the other the true Chriftian is not 
content. , " Give me underftanding, and I (hall keep 
thy law; yea, I mall obferve it with my whole heart, 
Pfa. cxix. 34. 

Talk. You are upon the catch again; this is not for 
edification., (f) 

Faith. Well, ifyoupleafe, propound another fign 
how this work of grace difcovereth itfelf where it is. 

Talk. Not I, fori fee we fhall not agree. 

Faith. Well, if you will not, will you give me leave 
to do it? 

Talk. You may ufe your liberty. 

Faith. A work of grace in the foul difcovereth itfelf, 
either to him that hath it, or toftanders by. 

To him that hath it thus:* it gives him conviction 
of fin, efpecially the defilement of his nature, and the 
fin of unbelief, (f° r the fake of which he is fure to be 

* Jobnxvi. 8. Rom. vii. 24. John xvi. 9: Mark vj. 16. Ps. xxjcviii. 18. 

(f) Yes, but it certainly is for self-examination and soul- 
direction. Better so, than to be edified in false hopes and soul- 
decei vines. 



THE PILCRIM S PROGRESS. 91 

damned* if he findech not mercy at God's hand, by 
faith in Jefus Chrift.) This fight and fcnfe of things 
workcch in him forrow and fhame for fin : * he findeth, 
moreover, revealed in him the Saviour of the world, 
and the abfolute neceffity of clofing with him for iife, 
at the which he findeth hungerings and thriftings after 
him; to which hungerings, &c. the promifc is made. 
Now according to the ftrength or weaknefs of his faith 
in his Saviour, fo is his joy and peace, fo is his love to 
holinefs, fo are his defires to know him more, and alfo 
to ferve him in this world. But though I fay, it dif- 
covereth itfelf thus unto him, yet it is but feldom that 
he is able to conclude, that this is a work of grace,be- 
caufe his corruptions, and his abufed reafon, make his 
mind to misjudge in this matter; therefore in him 
that hath thiswork, there is required avery found judg- 
ment, before he can with fteadinefs conclude that this 
is a work of grace. 

To others it is thus difcovered : 
1. By an experimental confeffion of his faith in 
Chrift, j* 2. By a life anfwerable to that confefllon ; 
to wit, a life of holinefs; heart holinefs, family holi- 
nefs, (if he hath a family,) and by converfation-holi- 
nefs in the world ; which in the general teacheth him 
inwardly to abhor his fin, and himfelf for that, in fe- 
cret; to fupprefs it in his family, and to promote holi- 
nefs in the world ; not by talk only, as an hypocrite 
or talkative perfon may do, but by a practical fubjeclion 
in faith and love to the power of the world, (g) And . 
now, Sir, as to this brief defcription of the work of grace, 
and alfo of the difcovery of it, if you have aught to ob- 
ject, object; J if not, then give me leave to propound 
to you a fecond queltion. 

* Jet. xxxi. 19. Psa. li. 3. f Rom. x. 10. Phil. iii. 8. Matt. ix.9. 
% Job xxiv. 25. 

(g) This, and this only, is what will evidence that we are 
real disciples of Christ, honour his name, and his truths, and 
recommend his religion in the world. Without this power of 
godliness, we have only a name to live, while we are dead to 
the power of the gospel. Examine yourself; look to your ways. 

M2 



92 the pilgrim's progress. 

Talk. Nay, my part is not now to object, but to hear, 
let me therefore have your fecond queftion. 

Faith. It is this: Do you experience this firfc part of 
the defcription of it ? and doth your life and converfa- 
tion teftify the fame ? Or, ftandeth your religion in 
word or tongue, and not in deed and truth ? Pray, if 
you are inclined to anfwer me in this, fay no more than 
you know the God above will fay Amen to ; and alfc 
nothing but what your confcience can juftify you in : 
V For not he that commended) himfelf is approved, but 
whom the Lord commendeth." Befides, to fay, I am 
thus, and thus, when my converfat'on and all my neigh- 
bours tell me I lie, is great wickednefs. (h) 

Talk. Then Talkative at firft began to blufh ; but, 
recovering himfelf, thus he replied : You come now to 
experience, to confcience, and God] and to appeal to 
him for juftification of what is fpoken : This kind of 
difcourfe I did not expect ; nor am I difpoied to «ive 
anfwer to fuch questions, becaufe I count not royfelf 
bound thereto, unlefs you take Upon you to be a cate- 
chizer; and though you mould do this, yet I may re- 
fufe to make you my judge'. But 1 pray, will you tell 
me why you afk me iuch queftions ? (i) 

Faith. Becaufe I faw you forward to talk, and be- 
caufe I know not that you had aught elfe but notion. 
Befides, to tell you all the truth, I have heard of you, 
that you are a man whofe religion lies in talk, and that 
your converfation gives this your profeffion the lie. 
They fay you are a fpot among Chriftians; and that 
religion fareth the worfe for your ungodly converfa- 
tion j that fome already have (tumbled at your wicked 
ways, and that more are in danger of being deftroyed 

(h) Blessed faithful dealing! O that it was more prac- 
tised in the world, and in the church! How then would vain 
talkers be detected in the one, and driven out of the other ! 

(i) Heart searching, soul-examining, and close-question- 
ing of the conduct of life, will not do with talkative professors. 
Ring a peal on the doctrines of grace, and many will chime in 
with von; but speak closely how grace operates upon the heart, 
arid influences the life to follow Christ in self denying obe- 
dience, they cannot bear it : they are offended with you, and 
will turn away from you, and call you Legal. 



THE PILGRIM'S PROGRESS. 93 

thereby ; your religion, and an ale-houfe, and cove- 
tousnefs, and uncleannefs, andfwearing, and lying, and 
vain company keeping, &c. will (land together. The 
proverb is true of you, which is faid of a whore, to wit 
<{ that llie is a fhame to all women," fo are you a fhame 
to all profeffors. 

Talk. Since you are fo ready to take up report, and 
to judge fo rafnly as you do, I cannot but conclude you 
are fome peevifh or melancholy man, not fit to be dif- 
courfed with ; fo adieu, (k) 

Chr. Then came up Chritlian, and faid to his bro- 
ther, I told you how it would happen ; your words and 
his lufts could not agree. He had rather leave your 
company than reform his life \ but he is gone, as I faid : 
Let him go, the lofs is no man's but his own ; he faved 
us the trouble of going from him; for he continuing (as 
I fuppofe he will do) as he is, he would have been but 
a blot in our company: befides, the apoftle fays, 
tc From fuch withdraw thyfelf." 

Faith. But I am glad we had this little difcourfe with 
him: it may happen that he will think of it again; 
however, I have dealt plainly with him, and fo am 
clear of his blood, if he perifh. (1) 

Chr. You did well to talk fo plainly to him as you 
did ; there is but little of this faithful dealing with 
men now a days, and that makes religion to (link fo 
in the noftrils of many, as it doth ; for there are thefe 
talkative fools, whofe religion is only in word, arid 
are debauched and vain in their converfation, that 
(being fo much addmitted into the fellowfhip of the 
godly,) do puzzle the world, blemifh Chriftianity, 
and grieve the fincere. I wifh that all men would deal 
with fuch as you have done ; then mould they either 
be made more comfoi table to religion, or the com- 
pany of faints would be too hot for them.— — Then 
did they fay. 



(k) Where the heart is rotten, it will ward off conviction, 
turn from a faithful reprover, condemn him, and justify itself 

(i) Mind this. These are right principles to act from, 
and right ends to act to, in faithfully reproving, or aiming t 
oorty.ict, our fellow -sinners. Study and pursue these. 



94 THE PILGRIM'S PROGRESS. 

" How Talkative at first lifts up his plumes! 
'■' How bravely doth he speak! How he presumes 
" To drive down all before him! But so soon 
* e As Faithful talks of heart-work, like the moon, 
" That's past the frill, into the wane he goes : 
" And so with all, but he that heart- work knows." 

Thus they went on, talking of what they had {een 
by the way; and fo made that way eafy, which would 
otherwife, no doubt, have been tedious to them: for 
they went through a wildernefs. (m) 

Now when they were got almoft quite out of this 
wildernefs, Faithful chanced to call his eye back, and 
efpied one coming after them, and he knew him. O ! 
faid Faithful to his brother, who comes yonder? Then 
Chriftian looked, and faid, It is my good friend Evan- 
gel ift. Aye, and my good friend too, faid Faithful for 
it was he that fat me in the way to the Gate. 

Now Evangelift came up unto them, and thus faluted 
them : 

Evan. Peace be with you, dearly beloved ; and 
peace be your helper. 

Chr. Welcome, welcome, my good Evangelift! the 
fight of thy countenance brings to my remembrance 
thy ancient kindnefs, and unwearied labours for my 
eternal good. 

Faith. And a thoufand times welcome, faid good 
Faithful ; thy company, O fweet Evangelift, how defi- 
rable is it to us poor pilgrims ! (n) 

Evan. Then faid Evangelift, How hath it fared with 
you, my friends, fince the. time of our laft parting ? 
What have you met witivand how have you behaved 
yourfelves? (o) 

(m) Spiritual observations and conferences on past expe- 
riences are very profiting and enlivening to the soul. They 
very often change the wilderness of dejection into a garden of 
delights, and so beguile the weary steps of pilgrims through 
tedious paths. 

(n) A sincere and cordial love for gospel-ministers, under 
a sense of their being made instrumental to our soul's profit, is 
a sure and blessed sign of a pilgrim's spirit. 

(o) To enquire after soul concerns, and soul-experiences, 
and prosperity, should always be the business of fuithfuUninis- 



THE PILGRIM'S PROGRESS. 95 

Then Chriftian and Faithful told him of all things 
that had happened to them in the way; and how, and 
with what difficulty, they had arrived at that place. 

Evan. Right glad am I, faid Evangelift, not that you 
have met with trials, but that you have been victors, 
and for that you have notwithstanding many weak- 
nefTes, continued in the way to this very day. 
| I fay, right glad am I of this thing, and that for 
mine own lake and yours; I have fowed, and you have 
reaped ; and the day is coming, when both he that 
lowed and they that reaped, (hall rejoice together;* 
that is, if you hold out; for in due time ye (hall reap, 
if you faint not. The crown is before you, and it is an 
incorruptible one ;\ fo run, that you may obtain it. 
Some there be that fet out for this crown, and after 
they have gone far for it, another comes in, and takes 
it from them : hold fall therefore that you have, let 
no man take your crown : you are not yet out of the 
gun-ihotof the devil: you have not refilled unto blood, 
ftriving againft fin : let the kingdom be always before 
you, and believe ftedfaftly concerning the things that 
are inviiible. Let nothing that is on this fide the other 
world get within you; and above all, look well to your 
own hearts, and to the lulls thereof, for they are de- 
ceitful above all things, and defperately wicked ; fet 
your faces like a Mint: you have all power in heaven 
and earth on your fide, (p) 

Chr. Then Chriftian thanked him for his exhorta- 
tion; bu;. told him withal, that they would have him 
fpeak farther to them for their help the reft of the way ; 

* John iv. 36. Gai. vi. 9. f 1 Cor. ix. 24—27. Rev. iii. 1 1. 

ters of Christ ; but is not this sadly neglected ? O how often do 
ministers visit and depart without close, savoury, experimental 
converse with their people \ Hence both sutler present loss, and 
much harm in the consequence, v 

(p) Here is a blessed -word of encouragement, of warning, 
and exhortation to bestedfast in faith, joyful in hope, watchful 
over our hearts, and to abound in the work of the Lord. All 
this is constantly necessary for pilgrims. Faithful ministers 
will give advice, and pilgrims will be thankful for such. 



96 THS PILGRIM'S PROGRESSo 

and the rather, for that they well knew that he was a 
prophet, and could tell them of things that might hap- 
pen unto them, and how they might refift and over- 
come them. To which requeft Faithful alfoconfented, 
SoEvangelift began as followeth : 

Evan. My fons, you have heard in the words of the 
truth of the gofpel, that you mud through many 
tribulations enter into the kingdom of heaven ; and 
again, That in every city bonds and afflictions abide 
you. And therefore you cannot expecl that you mould 
go long on your pilgrimage without them, in Tome 
fort or other. You have found fomething of the truth 
of thefe teftimonies upon you already, and more will 
immediately follow j for now, as you fee, you are al- 
moft out of this wildernefs, and therefore you will 
foon come into a town, that you will by-and-by fee 
before you ; and in that town you will be hard befet 
with enemies, who will ftrain hard but they will kill 
you; and be you fure that one or both of you rauft 
ieal the teftimony, which you hold, with blood ; but 
be you faithful unto death, and the King will give 
you a crown of life, lie that fhall die there, although 
his death will be unnatural, and his pains perhaps 
great, he will yet have the better of his fellow, not 
only becaufe he will arrive at the Celeftial City fconeft, 
but becaufe he will efcape many jniferies that 'the other 
will meet with in the reft of his journey. But when 
you are come to the town, and fhall find fulfilled what 
I have here related, then remember your friend, and 
quit yourfelves like men, and commit the keeping of 
your fouls to your God in well-doing, as unto a faithful 
Creator, (q) 

Then I law in my dream, that when they were got 
out of the wiidernefs, they prefently faw a '* town be- 

* Psa. xxxix. 5. 6. Ixii. 9. Eccles. i. 2. 

(q.) Woe unto them that fold their hands, and fall asleep in 
strong- confidence. You see what hard work yet lay before 
these pilgrims. Let us ever remember, " this is not our rest." 
We must be pressing forward, fighting the good fight of faith, 
labouring to enter into that rest which remaineth for the peo- 
ple of God : looking diligently, .lest we fail of the grace of 
God, Heb. xii. 5. 



THE PILGRIMS PROGRESS,, 97 

fore them, and the name of that town is Vanity; and 
at that town there is a fair kept called Vanity-fair- it is 
kept all the year long] it beareth the name of Vanity- 
fair, beeaufe .lie town where it is kept is lighter than 
vanity; and alio, beeaufe all that is there fold, 'or that 
cometh thither, is vanity. As is the faying of the 
wife, cr All that cometh is vanity." 

This fair is no new erected bufinefs, but a thing of 
ancient (landing : I will mew you the original of it. 

Almoft five thoufand years agone, there were pil- 
grims walking to the Celeftial City, as thefe two honeft 
perfons are; and Beelzebub, Apollyon, and Legion, 
with their companions, perceiving by the path that the 
pilgrims made, that their way to the city lay through 
this town of Vanity, they contrived here to Qt up a 
fair; a fair, wherein mould be fold all forts of vanity, 
and that it mould laft all the year long; therefore, at 
this fair are fuch merehandifes fold, as houfes, lands, 
trades, places, honours, preferments, titles, countries, 
kingdoms, lulls, pleafures; and delights of all forts, as 
whores, bawds, wives, hufbands, children, matters, fer- 
vants, lives, blood, bodies, fouls, filver, gold, pearls, 
precious (tones, and whatnot. 

And, moreover, at this fair there is at all times to be 
feen jugglings, cheats, games, plays, fools, apes, knaves 
and rogues, and that of every kind. 

Here are to be feen too, and that for nothing, thefts, 
murders, adulteries, falie-fwearers, and that of a blood- 
red colour, (r) 

And as in other fairs of lefs moment, there are fe- 
deral rows and ftreets under their proper names* where 

(r) A just description of this wicked world. How many, 
though they profess to be pilgrims, have never yet set one foot 
out of this fair, but live in it ah the year, round ! They walk 
according to the course of this world, Eph. ii. 2. for the g^od of 
this world hath blinded their minds, 2 Gov. i.v. 4. But all those 
whom Jesus saves by grace, " he delivers from this present 
evil world." Gal. i- 4. You cannot be a pilgrim, if you are not 
delivered from this evil world and its vanities ; for if you love 
the world, if it has your supreme affections, the love of God is 
not in you, I John ii. 15. you have not one gram o precious 
faith in the blessed Jesus. N 



98 THE PILGRIM'S PROGRESS. 

fuch and fuch wares are vended : fo here likewife you 
have the proper places, rows, itreets, (viz. countries 
and kingdoms,) where the wares of this fair are fooneft 
to be found.* Here is the Britain row, the French row, 
the Italian row, the Spanifh row, the German row, 
where feveral forts of vanities are to be fold. But as in 
other fairs, fomeone commodity is as the chief of all the 
fair,foasthe ware of Rome and her merchandifeis greatly 
promoted in this fair : only our Englifh nation with 
lbme others, have taken a diflike thereto, (s). 

Now, as I faid, the way to the Celeftial City lies 
juft through the town where this lufty fair is kept ; and 
he that will go to the city,-]- and yet not go through this 
town, muft needs go out of the world. The Prince of 
princes himfelf, when here, went through this town 
to his own country, and that upon a fair-day too : yea, 
and as I think, it was Beelzebub, the chief lord of this 
fair, that invited him to buy of his vanities; yea, would 
have made him lord of the fair, would he but have done 
him reverence as he went through the town ; yea, be- 
caufe he was fuch a perfon of honour, Beelzebub had 
him from itreet to ftreet, and mewed him all the king- 
doms of the world in a little time, that he might, if 
pomble, allured that Blefied One to cheapen and buy 
fome of his vanities; but he had no mind to the mer- 
chandife, and therefore left the town without laying out 
fo much as one farthing upon thele vanities. This 
fair, therefore, is an ancient thing, of long Handing, 
and a very great fair. 

Now, thefepilgrims, as I faid, muft needs go through 

* Ezek. x-xvih •{• 1 Cof. v. 10. 

(s) The doctrine of the Church of Rome. It is much to 
be wished, that the vile Romish ware, of man's bartering with 
God, and purchasing a title to heaven, by his performing of 
himself conditions of salvation, meriting heaven by his good 
■works, and procuring justification by his own obedience, to 
the exalting his pride, and the debasing the work and glory of 
Christ, were totally rejected by us, and banished from us. But, 
alas ! these proud, unscriptural notions, too much prevail 
among us. 



the pilgrim's progress. 99 

this fair. Well fo they did ; but, behold, even as they 
entered into the iair, all the people in the fair were 
moved, and the town itfelf, as it were, in a hubbub 
about them ; and that for feveral reafons : For, 

Firft, The pilgrims were clothed with fuch kind of 
raiment as was diverfe from the raiment of any that 
traded in that fair. The people, therefore, of the fair, 
made a great gazing upon them : fome faid they were 
outlandifh men. 

Secondly, And as they wondered at their apparel, fo 
they did likewife at their fpeech ; for few could under- 
fland what they faid ; they fpake the language of Ca- 
naan ; but they that kept the fair were the men of this 
world : fo that from one end of the fair to the other,, 
they feemed barbarians to each other.* 

Thirdly, But that which did not a little amufe the 
snerchandizers, was, that thefe pilgrims fet very light 
by all their wares; they cared not fo much as to look 
upon them ; and if they called upon them to buy, they 
would put their fingers in their ears, and cry, " Turn 
away mine eyes from beholding vanity ;" and look 
upwards, fignifying, that their trade and traffic was in 
heaven. 

One chanced mockingly, beholding the carriages of 
the men, to fay unto them, What will ye buy? But 
they looking gravely upou him, We buy the truth. f(t) 



* 1 Cor. ii. 7, 8. f Prov. xxffi. 23. 

(t) An odd reply. What do they mean ? That they are 
neither afraid nor ashamed to own what was the one object of 
their soul's pursuit : The Truth. Understand hereby, that the 
whole world, which lieth in wiekedness, is deceived by a lie, 
and is under the delusion of the father of lies. In opposition to 
this, all believers in Christ are said to be of the truth, I John 
in. 19. They know and believe that capital truth which God 
spake from heaven, " This is my beloved Son, in whom I am 
well pleased," Mat. iii. 17. 

This truth— that Jesus is the Son of God, and our only 
Saviour, — lies at the foundation of all their hope ; and to get 
more and more acquainted with him, is the grand object of 
their pursuit. For this the world hates them ; and Satan, who 

N2 



100 THE PILGRIM'S PROGRESS. 

At this there was an occafion taken to defpife the 
men the more; fome mocking, fome taunting, fome 
fpeaking reproachfully, and fome calling upon others 
to finite them, At laft things came to an hubbub, and 
there was great ftir in the fair, infomuch, that all order 
was confounded. 

Now was word prefently brought to the great one of 
the fair, who quickly came down, and deputed fome of 
his moft trufty friends to take thofe men into an exa- 
mination about whom the fair was aimoft overturned. 
So the men were brought to examination ; and they 
that fat upon them afked them, whence they came, whi- 
ther they went, and what they did there in fuch an un- 
yfual garb ? The men told them 3 that they were pil- 
grims and ftrangers in the worlds and that they were 
going to their own country, which was the heavenly 
Jerufa'em $ and that they had given no occafion to the 
men or the town, nor yet to the merchandizers, thus to 
abufe them, and to flop them on their journey $ except 
it was for this, that, when one afked them what they 
would buy, they faid they would buy the truth. But 
they that were appointed to examine them, did not be- 
lieve them to be any other than beldams, and mad, or 
elfe fuch as came to put all things into coafufion in the 
fair (u). Therefore they took them, and beat them, and 
bsfmeared them with dirt, and then put them into the 
cage, that they might be made a fpectacle to all the men 
of the fair. There therefore they lay for-fome time, and 
were made the object of any man's fporr, or malice, or 
revenge; the great one of the fair laughing ftill at all 

'is an enemy to this truth, stirs up the world against them." — 
f' For (says our Lord) they are not of the world, even as I am 
not of the world." John xvii. 16. 

(u) If we have nothing about us, to distinguish us from 
the rest of the world, which lieth in wickedness, and for which 
they will hate and despise us, we have no reason to conclude 
that we are new creatures in Christ Jesus' . If we are Christ.'s, 
we must become tools for Christ, and be counted as mad, by 
those who know not Christ ; for, if alive to Christ, we shall be 
crucified to the world. " VVoe be unto you, if all men speak 
w<dl of you,'' saith Christ. JLuke vi. 26. 



THE PILGRIM'S PROGRESS. 101 

mat befel ihem : but the men being patient, and not 
rendering railing for railing, but contrariwife bleUing, 
and giving good wprdsfor bad, and kindnefs for injuries 
done, feme men in the fair, that were more obferving 
and lefs prejudiced than the reft, began to check and 
blame the baler fort for their continual abufes done by 
them to the men : they therefore in angry manner let fly 
at them again, counting them as bad as the men in the 
cage, and telling them they feemed confederates, and 
mould be-made partakers of their misfortunes. The 
others replied, that for aught they could fe-e, the men. 
were quiet and fober, and intended nobody any harm ; 
and that there were many that traded in their fair that 
were more worthy to be put ieto the cage, yea, and 
pillorv too, than were the men that they hadabufed. 

Thus after divers words had paffed on bofh fides (the 
men behaving thcmfelves ail the while very wifely 
and foberly before them,) they fell to fome blows among 
themfelves, and did harm one to another (x). Then 
were thefe two poor men brought before their ex- 
aminers again, and there charged as being guilty of 
the late hubbub, that had been in the fair. So they 
beat them pitifully, .and hanged irons upon them, and 
led them in chains up and down the fair, for an ex- 
ample and terror to others, left any mould fpeak in 
their behalf, or join themfelves unto them, 

But Chriftian and Faithful behaved themfelves yec 
more wifely; and received the ignominy and fhame that 
was caft upon therm with fo much meeknefs and pa- 
tience, that it (y) won to their fide (though but few in 

(::) It is common for the world to be divided in their opi- 
nions about pilgrims. A Christian conduct and oehaviour will 
put to silence the gainsaying of some wicked men : and some- 
times win others to become followers of Christ. O pilgrims, 
look wull to your spirit, temper, and conduct towards the men 
of this world, who keep Vanity-fair all the year. 

(y) It is acting in the spirit and temper of Christ that will 
gain adversaries over to him ; whereas a contrary spirit is a 
dishonour to Christ, a reproach to hiscause^ never did good to 
others, nor leit the soul in the solid possession of the peace of 
Christ. 



102 THE PILGRIM S PROGRESS. 

companion of the reft,) feveral of the men in the fair. 
This put the other party yet into a greater rage, info- 
much that they concluded the death of thefe two men. 
Wherefore they threatened, that neither cage nor irons 
mould ferve their turns, but that they mould die for 
the abufe they had done, and for deluding the men of 
the fair. 

Then were they remanded to the cage again, until 
further order mould be taken with them. So they put 
them in, and made their feet fad in the flocks. 

Here therefore they called again to mind what they 
had heard from their faithful friend Evangelift, and were 
the more confirmed in their ways and fufferingsby what 
he told them would happen to them. They alfo now 
comforted each other, that whofe lot it was to fuffer, 
even he fhould have the bell of it ; therefore each man 
fecretly wifhed that he might have that preferment : 
but committing themfelves to the all-wife difpofal of 
Him that ruleth all things, with much content they 
abode in the condition in which they were, until they 
mould be otherwife difpofed of. 

Then a convenient time being appointed, they brought 
them forth to their trial, in order to their condemna- 
tion. When the time was come, they were brought 
before their enemies, and arraigned. The judge's 
name was Lord Hate -good: their indictment was one 
and the fame in fubftance, though fomewhat varying in 
form; the contents whereof were thefe: 

" That they were enemies to, and difturbers of their 
" trade : that they had made commotions and divifions 
e< in the town, and had won a party to their own mod 
" dangerous opinions, in contempt of the law of their 
f< prince." (z) 

Then Faithful began to anfwer, Th.at he had only 
fet himfelf againft that which had fet itfelf againft 

(z) You see youv calling, brethren. Has no such indict- 
ment been ever brought against you ? Then it is to be feared, 
what Pharoahsaid to the Israelites may be said to you, " Ye 
are idle in the ways of the Lord ; ye want love to his name, fer- 
vency for his truth, and zeal for his glory and the good of pre-? 
cious souls. 



THE PILGRIM'S PROGRESS. 103 

Him that is higher than the higheft. And, faid he, as 
for difturbance, I make none, being myfelf a man of 
peace ; the parties that were won to us, were won by 
beholding our truth and innocence, and they were only 
tnrned from worfe to the better. And as to the king 
you talk of, fince he is Beelzebub, the enemy of our 
Lord, I defy him and all his angels. 

Then proclamation was made, That they that had 
aught to fay for their Lord the king, againft the pri- 
foner at the bar, mould forthwith appear, and give in 
their evidence. So there came in three witneffes, to 
wit Envy, Superftition, and Pickthank ; thefe were 
then afked if they knew the prifoner at the barj and 
what they had to fay for their lord the king againft 
him ? 

Then flood forth Envy, and faid to this effect : My 
Lord, I have known this man a longtime, and will at- 
tefl upon my oath before this honourable bench. That 
he is — 

Judge. Hold; give him his oath. 

So they fware him. Then faid, My lord, this man, 
nothwithftanding his plaufable name, he is one of the 
vileft men in our country ; he neither regardeth prince 
nor people, law nor cuitom j but doth all that he can 
to poffefsail men with certain of his difloyal notions 
which he in the general calls, " Principles of faith and 
holinefs." And, in particular, I heard him once my- 
self affirm, that Chriflianity and the cuftoms of our 
town of Vanity were diametrically oppofite, and could 
not be reconciled. By which faying, my lord, he doth 
at once not only condemn all our laudable doings, but 
us in doing of them, (a) 

Judge. Then did the judge say to him. Haft thou 
any more to fay ? 

(a) The spirit of wisdom asks, " Who is able to stand before 
envy ? Prov. xxvii. 4. Envy is the very temper of the de- 
vil. It is natural to us all. But why should the childen of this 
world envy Gods' children ? for they are strangers to the spiri- 
tual good things they enjoy. They neither seek them, nor care 
for them, but laugh and deride them. Herein the very spirit 
ef satan is manifest. He envied Christ, being the Son of God 



J 04- THE PILGRIM'S PROGRESS. 

Envy. My lord, I could fay much more, only I would 
not be tedious to the court. Yet, if need be, when the 
other gentlemen have given in their evidence, rather 
than any thing fhall be wanting that will difpatch him, 
I will enlarge my teftimony againil him. 

So he was bid to (land by. 

Then they called Superftition, and bid him look upon 
the prifoner ; they alfo aflted, what he could fay for 
their lord the king againlt him ? Then they fwarehim 
fo he began : 

Super. My lord, I have no great aquaintance with 
this man, nor do I defire to have further knowledge of 
him ? however, this I know, that he is a very peftilent 
fellow, from fome difcourfe that the other day I had 
with him in this town. I heard him fay, that our reli- 
gion was naught, and fuch by which a man could by on 
means pleafc God. Which faying of his, my lord, your 
Jordfhip very well knows what neceflarily thence will 
follow, to wit, that we ftill do worfhip in vain, are yet 
in our fins, and finally fhall be damned : and this is that 
which I have to fay. (b). 

Then was Pickthank fworn, and bid fay what he 
knew in behalf of their lord the king, againlt the 
prifoner at the bar. 

Pick. My lord, and you gentlemen all ; this fel- 
low I have known of a long time, and have heard 
him fpeak things that ought not to be fpoken j for he 
hath railed on our noble prince Beelzebub, and hath 

he stirred up Judas to betray him, and the Jews for envy deli- 
vered him, Matt, xxvii. 18. And the same spirit works in all 
the children of Satan against the children of God. 

(b) Superslition. or false devotion, is a most bitter enemy to 
Christ's truth and his followers. This fellow's evidence is very 
true : for, as the lawyers said of Christ's doctrine. " Master, 
thus saying, thou reproachest us also." Luke xi. 45. so false 
worshippers, who rest in forms, and rights, and shadows, are 
stung to the quick at those who worship God in the spirit, 
rejoice in Christ Jesus, and have no confidence in the flesh. 
Such a conduct pours the utmost contempt upon all the will- 
worship, and doctrines, and Superstitions, of carnal men. 



THE PILGRIM'S PROGRESS. 105 

fpoken contemptibly of his honourable friends, whofe 
names are che Lord Old Man, the Lord Carnal Delight 
the Lord Luxurious, the Lord Delire of Vain-Glory, 
my old Lord Letchery, Sir Having Greedy, with all the 
reft of our nobility; and he hathfaid moreover, That 
if all men were of his mind, ifpoffible, there is not 
one of thefe noblemen mould have any longer a being 
in this town. Befides, he hath not been afraid to rail 
on you my Lord, who is now appointed to be his 
judge, calling you an ungodly villain, with many 
other fuch like vilifying terms, with which he has 
befpattered moft of the gentry of our town (c). 

When this Pickthank had: told his tale, the judge 
directed his fpeech to the prifoner at the bar, faying 
Thou renegade, heretic, and traitor, haft thou heard, 
what thefe honeft gentlemen hath witneffed againft 
thee ? 

Faith. May I fpeak a few words in my own de- 
fence ? 

Judge. Sirrah, Sirrah, thou deferveft to live no 
longer, but to be (lain immediately upon the place 5 
yet that all men may fee our gen'tlenefs towards thee 
let us hear what thou haft to fay. 

Faith. 1. I fay then, in anfwer to what Mr. Envy 
hath fpoken, I never faid ought but this, That what 
rule or laws, or cuftoms, or people, were flat againfi: 
the word of God, are diametrically oppofite to Chris- 
tianity. If I have faid amifs in this, convince me of 
my error, and I am ready here before you to make my 
recantation. 

2. As to the fecond, to wit, Mr. Superftition, ancf 
his charge againft me, I laid only this, That in the 

(c) As soon as the poor sinner says, " O Lord our Goct 
other lords besides thee have had the dominion over me; but 
by thee alone will I make mention of thy name," Isa. xxiv. 
13. your officious Pickthanks are always ready to bear testi- 
mony against him: and a blessed testimony this is, it is well 
worth living to gain, and dying in the cause of. If we are 
real disciples of Christ, we shall, as he did, testify of the workl 
that the works thereof are evil, and the world will hate us for \m 
sated, Johnvii. 7, 

© 



106 .THE PILGRIM'S PROGRESS. 

worm ip of God there is required a divine faith; but 
there can be no divine faith without a divine revelation 
of the will of God. Therefore, whatever is thruft into 
the worfhip of God, that is not agreeable to divine 
revelation, cannot be done by an human faith, which 
faith will not be profitable to eternal life. 

S. As to what Mr. Pickthank hath faid, I fav, 
(avoiding terms, as that I am faid to rail, and the like) 
that the prince of this town, with all the rabblement 
his attendants by this gentlemen named, are more fit 
for being in hell, than in this town and country and fo 
the Lord have mercy upon me (d). 

Then the judge called to the jury who all this while 
ftood by to hear and obferve) Gentlemen of the jury, 
you fee this man about whom fo great an uproar hath 
been made in this town: you have alfo heard what 
thefe worthy Gentlemen hath witnefTed againft him; 
alfo you have heard his reply and confefiion ; it lieth 
now in your breads to hang him, or fave his life; but 
yet I think meet to in fir ucl you into our law. 

There was an acPmade in the days of Pharaoh the 
Great, fervant to our prince, that left thofe of a con- 
trary religion fhould multiply, and grow too ftrong 
for him, their males fhould be thrown into the river. 
There was alfo an acl y made in the days of Nebu- 
chadnezzer the Great, another of his fervants; that 
whoever would not fall down and worfhip his golden 
image fhould be thrown into a fiery furnace. There 
was alfo an act made in the days of Darius J, That 
whofo for fome time called upon any God but him 
ihould be caft into the lion's den. Now the fubftanceof 
thefe laws this rebel hath broken, not only in thought 
(which is not to be borne) but alfo in word and deed; 
which mu ft therefore needs be intolerable. 

For that of Pharoah, his law was made upon a fup- 
pofuion, to prevent mifchief, no crime being yet ap- 

*Exod. I. t Dan. iii. + Dan. vi. 

(d) This is the Christian's plea and his glory. While he 
knows the tender mercies of the wicked are cruel, Prov. xii. 
"!0. yet lie also knows that the merciful kindness of the 
Lord, is great, and the truth of the Lord en dure th for ever, 
Ps. cxvii. 2. 



THE PILGRIM S PROGRESS. 107 

parent; but here is a crime apparent. For the fecond 
and the third, yon fee he difputeth againft our religion 
and for the treafon he confefled, he deferveth to die 
the death. 

Then went the jury out, whofe names were Mr. 
Blindman, Mr. No-good, Mr. Malice, Mr. Love- 
luft, Mr. Live-loofe, Mr. Heady, Mr. High-mind, 
Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light 
and Mr. Implacable; who every one gave in his pri- 
vate verdid againft him among themfelves, and after- 
wards unanimoufly concluded to bring him in guilty 
before the judge. And fir ft among themfelves Mr. 
Blindman the foreman faid, I fee clearly that this man 
is an heretic. Then faid Mr. No-good, Away with 
fuch a fellow from the earth. Ay, faid Mr. Malice, 
for I hate the very looks of him. Then faid Mr. Love- 
luft, I could never endure him. Nor I faid Mr. Live- 
loofe, for he would always be condemning my way. 
Hang him hang him, faid Mr. Heady. A forry fcrub 
faid Mr. High-mind. My heart rifeth againfl: him 
faid Mr. Enmity He is a rogue faid Mr. Liar. — 
Hanging is too good for him, faid Mr. Cruelty. Lee 
us difpatch him out of the way, faid Mr. Hatelight. 
Then faid Mr. Implacable, Might I have all the world 
given me, I could not be reconciled to him : therefore 
let us forthwith bring him in guilty of death (e). And 
fo they did; therefore he was prefently condemned to 
be had from the place where he was, to the place 
from whence he caroe, and there to be put to the moft 
cruel death that could be invented. 

They therefore brought him out to do with him ac- 
cording to their law ; and firft they fcourged him, then 
they buffeted him, then they lanced his flefh with 



(e) A blessed verdict ! well worthy of every pilgrim to obtain 
Reader, do you profess to be one ? See then that you study to 
act so as to gain such a verdict from such a jury ! and then be 
bure that Christ will soon pronounce upon thee his Euology, O 
brave! " Well done, thou pood and faithful servant, enter thou 
into the joy of thv Lord," Matt. xxv. 21, 
O 2 



108 FHE pilgrim's progress. 

knives : after that they ftoned him with {tones, then 
pricked him with their fwords : and at laft of all, they 
burnt him to allies at the ftake. Thus came Faithful 
to his end. 

Now I faw, that there flood behind the multitude a. 
chariot and a couple of horfes waiting for Faithful, who 
(fo foon as his adverfaries had difpatched him) was 
taken up into it, and ftraightway wascarried up through 
the clouds, with found of trumpet, the neareft way to 
the Celeftiql Gate. But as for Chriftian, he had fome 
refpite, and was remanded back to prifon ; fo he there 
remained for afpace; but He that over-rules all things, 
having the power of their rage in his own hand, fo 
]brought it about, that Chriftian for that time efcaped 
them,, and went his way. 

And as he went he fung, faying: 

" Well Faithful, thou hast faithfully profest 

" Under thy Lord, with whom thoushaltbe blest; 

*' When faithless ones, with all their vain delights, 

" Are crying out under their hellish plights, 

" Sing, Faithful, sing, and let thy name survive ; 

" For though they kil'fd thee, thou art yet alive." 

Now I faw in my dream, that Chriftian went not 
forth alone ; for there was one whofe name was Hope- 
ful, (being fo made by the beholding of Chriftian and 
Faithful in their words and behaviour, in their fufferings 
at the Fair) who joined himfelf unto him, and enter- 
ing into' a brotherly covenant, told him that he would 
be his companion. Thus one died to bear teftimony of 
the truth, and another riles out of his afhes to be a 
companion with Chriftian in his pilgrimage (f). This 
Hopeful alfo told Chriftian, that there were many more 
of the men in the Fair that would take their time and 
follow after. 

(f) I ha%-e often recorded it with thankfulness, that though 
|n the dreary dav of my pilgrimage, the Lord hath taken away 
a dear and faithful christian' friend, yet he has always raised 
tip another. A very great blessing this,, for which christians 
can never be thankful enough. 



THE PILGRIM'S PROGRESS. 109 

So I Taw, that quickly after they were got out of the 
Fair, they overtook one that was going before them, 
whole name was By-ends ; fo they laid to him, What 
countryman, Sir ! and how far go you this way ? He 
told them, that he came from the town of Fair-fpeech, 
and he was going to the CeleRial City, but told them 
not his name. 

From Fair-fpeech! faid Chriftian: is there any good 
that lives there*? 

By-ends. Yes, faid By-ends, I hope. 
Chr. Pray, Sir, what may I call you ? 
By-ends. I am a Itranger to you, and you to me: 
if you be going this way, I mail be glad of your com- 
pany : if not, I muft be content. 

Chr. This town of Fair-fpeech, faid Chriftian, I have 
heard of, and, as I remember, they fay, it is a wealthy 
place. 

By-ends, Yes, I will allure you that it is, and I have 
very many rich kindred there. 

Chr. Pray who are your kindred there, if a man may- 
be fo bold. 

By-ends. Almoft the whole town : and in particu- 
lar my Lord Turn-about, my Lord Time-ferver, my 
Lord Fair-fpeech (from whofe ancestors that town firft 
took its name: alfo Mr. Smoothman, Mr. Facing- 
both-ways, Mr. Any-thing; and the parfonofour 
parifh. Mr. Two-tongues was my mother's own bro- 
ther by father's fide : and, to tell you the truth, I am 
become a gentleman of good quality, yet my great 
grandfather was a waterman, looking one way and row- 
ing another, and I got mo ft of my eftate by the fame 
occupation. 

Chr. Are you a married man ? 

By-ends. Yes, and my wife is a very virtuous wo- 
man, and the daughter of a virtuous woman ; me was 
my Lady Feigning's daughter, therefore fhe came of 
a very honourable family, and is arrived at fuch a pitch 
of breeding, that fhe knows how to carry to all, even 
to prince and peafant. It is true we fomewhat differ 

* Prov. i, 23. 



110 THE PILGRIM'S PROGRESS. 

in religion from thofe of the ftri&er fort, yet but in two 
fmall points : firft, we never drive againft wind and 
tide. Secondly, We are always mod zealous when 
religion goes in his fiiver flippers: we love much to 
walk with him in the ftreet, if the fun mines and the 
people applaud him (g). 

Then Chriltian ftept a little afide to his fellow Hope- 
ful, laying, It runs in my mind that this is one By- 
ends of Fair-fpeech ; and if it be he, we have as very 
a knave in our company as dwelleth in all thefe parts. 

Then faid Hopeful, Afk him, methinks he mould 
not be am'amed of his name. So Chriftian came up 
with him again, and laid, Sir, you talk as if you knew 
fomething more than all the world doth : and if I take 
not my mark amifs, I deem I have half a guefs of you : 
Is not your name Mr. By-ends of Fair-fpeech ? 

By-ends. This is not my name, but indeed it is a 
nick-name that is given me by fome that cannot abide 
me j and I mud be content to bear it as a reproach, as 
ether good men have borne theirs before me. 

Chr. But did you never give an occafion to men to 
call you by this name ? 

By-ends. Never, never ! that worft that ever I did 
to give them an occafion to give me this name was, 
that I had always the luck to jump in my judgment 
with the prefent way of times, whatever it was, and by 
chance was to get thereby; but if things are thus catt 
upon me, let me count them a bleffing ; but let not the 
malicious load me therefore with reproach (h). 

(g) Is not this too much the case with professors of this 
day ? The Spirit of truth says, " All who live godly in Christ 
Jesus, shall suffer persecution," 2 Tim. iii.2. But how many 
act as if they had found the art of making the Spirit of truth 
a liar ? for they can so trim and shape their conduct, as they 
vainly think, to follow Christ, and yet to keep in with the 
world, which is at enmity against him. A most fatal, soul-de- 
ceiving error ! 

(h) How artful, how delusive, are the reasonings of such 
men. O beware of this spirit. In opposition to this, watch 
and pray earnestly that ye may not be double-minded, but 
sincere until the dav of Christ. 



THE PILGRIMS PROGRESS. Ill 

Chr. I thought indeed that you were the man that I 
heard of; and to tell you what I think, I fear this name 
belongs to you more properly than you are willing we 
mould think it doth. 

By-ends. Well, if you will thus imagine, I cannot 
help it: you will find me a fair company-keeper, if you 
will ftill admit me your afibciate. 

Chr. If you will go with us, you muft go againft 
wind and tide; the which, I perceive, is againft your 
opinion : you muft alfo own religion in his rags as well 
as when in his filver flippers; and ftand by him too 
when bound in irons, as well as when he walketh the 
ftreets with applaufe. 

By-ends. You muft not impofe, nor lord it over my 
faith ; leave me to my liberty, and let me go with you. 

Ch. Not a ftep farther, unlefs you will do in what I 
propound as we. 

Then faid By-ends, I fhall never defert my old 
principles, fince they are harmlefs and profitable. If 
I may not go with you, I muft do as I did before you 
overtook me, even go by myfelf, until fome overtake 
me that will be glad of my company (i). 

Then I faw in my dream, that Christian and Hope- 
ful forfook him, and kept their diftance before him ; 
but one of them looking back, faw three men follow- 
ing Mr. By-ends, and behold as they came up with 
him, he made them a very low congee; and they alfo 
gave him a compliment. The men's names were M r . 
Hold-the-world, Mr. Money-love, and Mr Save-all; 
men that Mr. By-ends, had formerly been acquainted 
with ; for in their minority they were fchool-fellows, 
and taught by one Mr. Gripeman, a fchool-mafter in 
Love-gain, which is a market-town in the county of 
Coveting, in the north. This fchool-mafter taught 
them the art of getting, either by violence cozenage, 

(i) Mind how warily these pilgrims acted to this deceit- 
ful professor. They did not too rashly take up an ill opinion 
against him : but when they had full proof of what he was, 
they did not hesitate one moment, but dealt faithfully with 
him, and conscientiously withdrew from him. Love should 
always move slowly in receiving a report, but ever deal faith- 
fully when it is plain that men are not wjiat they profess to be. 



jl2 THE PILGRIM'S PROGRESS* 

flattery, lying, or by ^putting on a guife of religion % 
and thefe four gentlemen had attained much of the art 
of their matter, fo that they could each of them have 
kept fuch a fchool themielves. 

Well, when they had, as I faid, thus" faluted each 
other, Mr, Money-love faid to Mr. By-ends. Who are 
they upon the road before us ? (for Chriftian and Hope- 
ful were yet within view.) 

By-ends. They are a couple of far countrymen, that 
after their mode are going on pilgrimage. 

Money-lover Alas I Why did they not ffay, that 
we might have had their good company ? for they, and 
we, and you, Sir, 1 hope, are going on pilgrimage. 

By- ends. We are fo, indeed ; but the men before 
us are fo rigid, and love fo much their own notions, 
and do alfofo lightly efteem the opinion of others, that 
let a man be never fo godly, yet if he jumps not with 
them in all things, they thruit him quite out of their 
company. 

Mr. Save-all. That's bad ; but we read of fome that 
are righteous over much, and fuch men's rigidnefs pre-' 
vails with them to judge and condemn all but them- 
felves ; but I pray what and how many were the things 1 
wherein you differ ? 

By-ends. Why they, after their headftrong manner, 
conclude that it is their duty to rum on their journey all 
weathers, and T am for waiting for wind and tide.—' 
They are for hazarding all for God in a clap, and I 
am for taking all advantages to fecure my life and 
eftate. They are for holding their notions, though. all ; 
other men be againft them; but I am for religion in 
what, and fo far as the times and my fafety will bear 
it. They are for religion, when in rags and contempt £ 
b»t 1 am for him when he walks in his golden dippers, 
in the fun- mine, and with applaufe (k). 

Mr. Hold-the-world. Ay, and hold you there (till, 

(k) Notwithstanding.B}' -end's could' be reserved and upon 
his guard with faith pilgrims, yet he can speak out boidly to" 
those of his 4 o\vn spirit and character. the treacherous 
deceivings of the desperate wickedness of the human heart f 
Who can know it r No One, but the heart-searching -God.- 



the pilgrim's progress. 113 

good Mr. By-ends; for, my part, I can count him 
but a foo], that having the liberty to keep what he has 
fhall be so unwife as to loofe it. Let us be wife as 
ferpents ; it is beft to make hay while the mines; 
you fee how the bee lieth flill all winter, and beftirs 
her only when me can have profit with pleafure, God 
fends fometimes rain, and fometimes fnnfhine : if 
they be fuch fools to go through the fir ft, yet let us be 
content to take fair weather along with us. For my 
part, I like that religion beft, that will ftand with the 
fecurity of God's good bleffings unto us; for who can 
imagine, that is ruled by this realon, fince God has 
beftowed upon us the good things of this Life, but that 
he would have us keep them for his fake ? Abraham 
and Solomon grew rich in religion. And Job fays, 
that a good man mail lay up gold as duft. But he 
muft be fuch as the men before us if they be as you 
have defcribed them. 

Mr. Save-all. I think that we are all agreed in 
this matter, and therefore there needs no more words 
about it. 

Mr. Money-love. No, there needs no mor^ words 
about this matter indeed; for he that believes neither 
fcripture nor reafon (and you fee we have both on 
our fide) neither knows his own liberty, nor feeks his 
own fafety 

Mr. By-ends. My brethren, we are, as you fee, 
going all on pilgrimage, and for our better diverfion 
from things that are bad, give me leave to propound 
unto you this queilion : 

Suppofe a man a minifter, or a tradesman, &c. mould 
have an advantage lie before him, to get the good 
bleffings of this life, yet fo that he can by no means 
.come by them, except in appearance, at leaft, he be- 
comes extraordinary zealous in fome points of religion 
that he meddled not with before ; may he not ufe this 
means to attain his end, and yet be a right honeft man ? 

Mr. Money-love. I fee the bottom of your queftion 
and, with thefe gentlemen's good leave, I will endea- 
vour to fhape you an anfwer; And firft, to fpeak to 
your queftion, as it concerns a minifter himfelf. Sup* 

P 



1X4 THE PILGRIM'S PROCESS. 

pofe a minifter, a worthy man, pofleffed but of a very 
fmall benificej and has in his eye a greater, more fat 
and plump by far j he- has alfo now an opportunity of 
getting it, yet fo as by being more ftudious, by preach- 
ing more frequently and zealoufly, and becaufe the 
temper of the people requires it, by altering fome of 
his principles 3 for my part, I fee no reafon but a man 
may do this (provide he has a call) ; ay, and a great deal 
more befides, and yet be an honed man. For why ? 

1 . His defire of a greater benefice is lawful (this can- 
not be contradicted) fince it is fet before him by Pro- 
vidence; fo then he may get it if he can, making no 
queftion for confcience-fake. 

2. Befides, his defire after that benefice makes him 
more ftudious, a more zealous preacher, &c. and fo 
makes him a better man, yea, makes him better improve 
his parts, which is according to the mind of God. 

3. Now as for his complying with the temper of his 
people, by deferring, to ferve, fome of his principles, 
this argueth, 1. That he is of a felf-denying temper 
2. Of a fweet and winning deportment. 3. And fo 
more fit for the minifterial function. 

4 ! conclude then, that a minifter that changes a 
fmall for a great, fhould not, for fo doing, be judged as 
covetous; but rather, fince he is improved in his parts 
and induftry hereby be counted as one that purfues his 
call, and the opportunity put into his hand to do good. 

And now to the fecond part of his queftion, which 
concerns the tradefman you mentioned; Suppofe fuch 
a one to have but a poor employ in the world, but by 
becoming religious, he may mend his market, perhaps 
get a rich wife, or more and far better cuftomers to 
his fhop. For my part, I fee no reafon but this may 
be lawfully done. For why? 

1. To become religious is a virtue^ by what means 
foever a man becomes fo. 

2. Nor is it unlawful to get a rich wife, or more cuf- 
tom to my fhop. 

3. Befides the man that gets thefe by becoming reli- 
gious, gets that which is good of them that are good, 
by becoming good himfelf , fo then here is a good wife., 



THE PILCRIM S PROGRESS. 115 

and good cuftomers, and good gain, and all thefe by 
becoming religious, which is good: therefore, to be- 
come religious to get all thefe, is a good and profitable 
defign (k). 

This anfwer, thus made by this Mr. Money-love to 
Mr. By-end's queftion, was highly applauded by them 
all; wherefore they concluded upon the whole, that it 
was mod wholefome and advantageous. And becaufe 
as they thought, no man was able to contradict it, and 
becaufe Chriftian and Hopeful yet were within call, 
they jointly agree to affault them with the queftion as 
foon as they overtook them -, and the rather becaufe 
they had oppofed Mr. By-ends before. So they called 
after them, and they (lopped and flood ftill till they 
came up to thern : but they concluded, as they went, 
that not Mr. By-ends, but old Mr. Hold-the-world, 
fhould propound the queftion to them, becaufe, as 
they fuppofed, their anfWer to him would be without 
the remainder of that heat that was kindled between 
Mr. By-ends and them, at their parting a little before. 

So they came up to each other, and after a fhort fa- 
lutation, Mr. Hold-the-world propounded the queftion 
to Chriftian and his fellow, and bid them anfwer to it 
if they could. 

Chr. Then faid Chriftian, Even a babe in religion 
may anfwer ten thoufand fuch queftions. For if it 
be unlawful to follow Chrift for loves, as it is, John 
vi. how much more abominable is it to make of him 
and religion a ftalking-horfe to get and enjoy the world. 
Nor do we find any other than heathens, hypocrites, 
devils, and witches, that are of this opinion, 

(k) Here is worldly wisdom, infernal logic, and the so- 
phistry of satan. We hear this language daily from money- 
loving professors, who are destitute of the power of faith, and 
the reasoning of godliness. But in opposition to all this, the 
Holy Ghost testifies, " the love of money is the root of all 
evil." 1 Tim. vi. 10. and a covetous man is an idolator ? Col. 
iii. 5. Hear this, and tremble, ye avaricious professors. Re- 
member ye followers of the Lamb, ye are called to let your 
conversation be without covelousness, Heb. xiii. 5. Your 
Lord testifi.es, " Ye cannot serve God and mammon," Luke 
xvi. 13. P 2 



116 THE PILGRIM'S PROGRESS. 

i. Heathens; for when Hamor and Shechem had a 
mind to the daughter and cattle of Jacob, and faw that 
there was no way for them to come at them, but by be- 
coming circumcifed ; they faid to their companions, If 
every male of us be circumcifed, as they are circum- 
cifed fhall not their cattle, and their fubftance, and 
every bead of theirs be ours? Theirs daughters and their 
cattle were that which they fought to obtain, and 
their religion the ftalking-horfe they made ufe of to 
come at them. Read the whole ftory, Gen. xxxiv. 
20—23. 

i. The hypocritical Pharifees were alfo of this reli- 
gion: long prayers were their pretences; but to get 
widows houfes was their intent, and greater damna- 
tion from God was there judgment, Luke xx. 
46. 47. 

3. Judas the devil was alfo of this, religion ; he was 
religious for the bag, that he might bepoffeffed of what 
was therein ; but he was loft, caft away, and the very 
fon of perdition. 

4. Simon the witch was of this religion too; for he 
would have had the Holy Ghoft, that he might have 
got money therewith, and his fentence from Peter's 
mouth was according, Acts xvi. 19 — 22. 

5. Neither willitgooutof my mind, but that thatman 
who takes up religion for the world, will throw away 
religion for the world; for fo furely as Judas defigned 
the world in becoming religious, fo furely did he alfo 
fell religion and his Mafter for the fame. To anfwer 
the queition therefore affirmatively, as I perceive you 
have done; and to accept of, as authentic, fuch anfwer, 
is both heathenifh, hypocritical, and devilifh; and 
your reward will be according to your works. Then 
they ftood ftareing one upon another, but had not 
wherewith to anfwer Chriftian. Hopeful alfo ap- 
proved of the foundnefs of Christian's anfwer; fo there 
was a great filence among them. Mr. By-ends and 
his company alfo daggered and kept behind, that Chris- 
tian and Hopeful might out-go them. Then faid Chris- 
tian to his fellow : If thefe men cannot ftand before the 
fentence of men, what will they do with the fentence 
of God? And if they are mute when dealt with by 



THE PILGRIM'S PROGRESS. 117 

vefTels of day, what will they do when they mall be 
rebuked by the flames of a devouring fire (1) ? 

Then Chriftian and Hopeful outwent them again, 
and went till they came at a delicate plain, called Eafe, 
where they went with much content; but that plain 
was narrow, fo they were quickly got over it (m). 
Now at the farther fide of that plain was a little Hill 
called Lucre, and in that Hill a filver Mine, which 
fome of them that had formerly gone that way, becaufe 
of that rarity of it, had turned afide to fee; but going 
too near the brink of the pit, the ground being deceit- 
ful under them, broke, and they were flain : fome alio 
had been maimed there, and could not, to their dying- 
day, be their own men again. 

Then I faw in my dream, that a little off the road, 
over-againft the Silver Mine, ftood Demas (gentleman* 
like) to call paffengers to come and fee ; who laid to 
Chriftian and his fellow, Ho ! turn afide hither, and I 
will fhew you a thing. 

Chr. What thing is fo deferving, as to turn us out 
of the way ? 

Demas. Here is a filver Mine, and fome digging in 
it for treafure; if you will come, with a little pains you 
may richly provide for yourfelves. 

Hope. Thenfaid Hopeful, Let us go fee. 

Chr. Not I, faid Chriftian, I have heard of this 
place before now, and how many there have been 



(1) Here see the blessedness of being mighty in the scrip- 
ture, and the need of that exhortation, " Let the word of 
Christ dwell in you richly," Col. iii. 16. For the word of 
God is quick and powerful, and sharper than a two-edged 
sword, it pierces through all the subtle devices of satan, and 
the cunning craftiness of carnal professors, and divided asun- 
der the carnal reasonings of the flesh, and the spiritual wisdom 
which cometh from above. 

(m) In this plain, some fall asleep and dream of sinless 
Perfection, and talk in their sleep, that they are free from sin, 
and that is a destroyed root and branch, so that it has no being 
in them. But real pilgrims go through this plain of ease, sen- 
sible tbat they arc still sinners. 



118 THE PILGRIM'S PROGRESS* 

flain; and befides that, treafure is a fnare to thofe that 
feek for it: and hinder them in their pilgrimage (n). 

Then Chriftian called to Demas, faying, Is not the 
place dangerous ? Hath it not hindered many in their 
pilgrimage ? 

Demas. Not very dangerous, except to thofe that 
are carelefs; but withal he bluihed as he fpake. 

Chr. Then faid Chriftian to Hopeful, Let us notftir 
a ftep, but ftill keep on our way. 

Hope. I will warrant you when By-ends comes up, 
if he hath the fame invitation as we, he will turn in thi- 
ther to fee. 

Chr. No doubt thereof, for his principles lead him 
that way, and a hundred to one but he dies there. 

Demas. Then Demas called again, faying, But will 
you not come over to fee ? 

Chr. Then Chriftian roundly anfwered, faying, De- 
mas, thou art an enemy to the right ways of the Lord 
of this way*, and haft already been condemned for 
thine own turning afide, by one of his Majefty's judges : 
and why feekeft thou to bring us into the like con- 
demnation ? Befides, if we at all turn afide, our Lord 
the King will certainly here thereof, and will there put 
us to fname, where we would ftand with boldnefs be- 
fore him. 

Demas cried again, That he alio was one of their 
fraternity ; and that if they would tarry a little, he alfo 
himfelf would walk with them. 

Chr. Then faid Chriftian, What is thy name ? Is 
it not the fame by which I have called thee. 

Demas. Yes, my name is Demas ; I am the fon of 
Abraham. 

Chr. I know you: Gehazi was your great grandfa- 
the f, and Judas your father, and you have trod in their 

* 2 Tim. it. 10. 
f 2 Kings v. 20. Matt. xxvi. 14. xxvii. I, 2, 3, 4, 5, 6. 

(n) See the value of a faithful friend. But how few act 
so faithfully? How few professors will bear it? What! hold 
a man back from getting money ? O how few are aware that 
povetousness is idolatry ; and attend to our Lord's double 
caution, " Take heed;, and beware of covctousness, w Luke 
%\i. 15. 



THE PILGRIM'S PROGRESS. 119 

fteps; it is but a devilifh prank that thou ufeft : thy 
father was hanged for a traitor, and thou deferveft no 
better reward. Allure thyfelf, that when we come 
to the King, we will tell him of this thy behaviour. — 
Thus they went their way. 

By this time By-ends and his companions were come 
again within fight, and they at firft beck went over to 
Demas. Now, whether they fell into the pit by look- 
ing over the brink thereof, or whether they went down 
to dig, or whether they were fmothered in the bottom 
by the damps that commonly arife, of thefe things I 
am not certain ; but this I obferved, that they never 
were feen again in the way (o). Than fang Chriftian, 

" By-ends and silver Demas both agree ; 
<l One calls, the other runs, that we may be 
" A sharer in his lucre ; so these do 
" Take up in this world ; and no farther go." 

Now I faw, that juft on the other fide of this-plain, 
the pilgrims came to a place where ftood an old Monu- 
ment hard by the highway fide, at the fight of which 
they were both concerned, becaufe of the ftrangenefs 
of the form thereof, for it feemed to them as if it had 
been a woman transformed into the fhape of a pillar; 
here therefore they ftood looking, and looking upon it ; 
but could not for a time tell what they mould make 
thereof, at laft Hopeful efpied written upon the head 
thereof, a writing in an unufual hand ; but he being no 
fcholar, called to Chriflian (for he was learned) to fee 
if he could pick out the meaning: fo he came, and 
after a little laying the letters together, he found the 
fame to be this, " Remember Lot's wife." So he read 

(o) Here you see the end of double-minded men, who 
vainly attempt to temper the love of money with the love of 
Christ. They go on with their art for a season, but the end 
makes it manifest what they were. Take David's advice, 
Fret not thyself because of evil doers;" Psalm xxxvii. i. 
" Be not thou afraid when one is made rich, and the glory of 
his house is increased," xlix. 16. But go thou into the sanc- 
tuary of thy God, read his word, and understand the end of 
these men, 



120 THE PILGRIM S PROGRESS, 

it to his fellow ; after which they both concluded. thae 
that was the * pillar of fait into which Lot's wife was 
turned, for looking back with a covetous heart, when 
fhe was going from Sodom for fafety, Which fudden 
and amazing fight gave them occafion of this difcourfe 

Chr* Ah, my brother ! this is a feasonable fight ; it 
came opportunely to us after the invitation which De- 
mas gave us to come over to view the hill Lucre; and 
had we gone over, as he defired us, and as thou waft 
inclined to do (my brother) we had, for ought I know, 
been made like this woman, a fpectacle for thofe that 
mall come after, to behold. 

Hope. I am forry that I was fo foolim, and am 
made to wonder that I am not now as Lot's wife ; for 
wherein was the difference between her fin and mine; 
She only looked back, and I had a defire to go fee ; 
let grace be adored, and let me be afhamed, that ever 
fuch a thing fhould be in mine heart (p). 

Chr. Let us take notice of what we fee here, for 
our help for time to come: this woman efcaped one 
judgment, for fhe fell not by the deftruction of Sodom ; 
yet (he was deftroyed by another; as we fee, fhe is 
turned into a pillar of fait. 

Hope. True, and Ihe maybe to us both caution and 
example; caution, that we fhould fhun her fin; or a 
fign'of what judgment will overtake fuch as fhall not 
be prevented by this caution : fo Corah, Dethan, and 
Abiram, with two hundred and fifty men that perilhed 
in their fin, did alfo become f a fign or example to be- 
ware. But above all, I mufe atone thing, to wit, how 
■Demas and his fellows can ftand fo confidently yonder 
to look for that treafure, which this woman, but for 
looking behind her after (for we read not that fheftept 

* Gen. xix. 26. f Numb. xxiv. 9, 10. 

fp) Such is the effect of the grace of God in the heart of 
a pilgrim ; while on one hand he sees the propensity of his 
evil nature to every sin which has been committed by others, 
and is humbled, he also confesses, that by no power of his 
own, he is preserved, but ever gives all the glory to the God 
of all grace, by whose power alone he is kept from falling. 
(C Thou standest by faith, be not high-minded but fear," 
Rom. xi. 20* v 



THE PILGRIM'S PROGRESS. l2l> 

one foot out of the way,) was turned into a pillar of 
fait j efpecially fince the judgment which overtook her 
did make her an example, within sight of where they 
are: for they cannot choose but see her, did they but 
lift up their eyes. 

Cnr. It is a thing to be wondered at, and it argueth 
that their hearts are grown desperate in the case j and I 
Cannot tell who to compare them to so filthy, as to them 
that pick pockets in the presence of the judge, or that 
will cut purses under the gallows. It is said of the men 
of Sodom, that they were finners exceedingly, because 
they were finners before the Lord,* that is, in his eye£ 
fight, and notwithstanding the kindness that he had 
shewed them for the land of Sodom was now like the 
garden of Eden f heretofore. This therefore provoke^ 
him the more to jealously, and made their plague as hot 
as the fire of the Lord out of heaven could make it. 
And is most rational to be concluded, that such (even 
such as these are that shall fin in the fight, yea and that 
too in despite of such examples as are set continually be^- 
fore them to caution them to the contrary,) must be par- 
takers of the feverest judgments* 

Hope. Doubtlefs thou haft faid the truth ; but what 
a mercy is it, that neither thou, but especially I, am not 
made myself this example ? This ministereth occafion, 
to us to thank God, to fear before him, and always to 
remember Lott's Wife. 

I faw, then, that they went on their way to a pleasant 
river ; which David the king called the river of God, £ 
but John, the river of the water of life.(q) Now their 

* Gen xiii. 13. f Ver. 10. j Psa. Ixvii. 

Rev. xxii. 1. Ezek. xlvii. 

(([) By this river, which is called a pure river of water of 
life, clear as erysta', proceeding out of the throne of God and 
of the Lamb, " Kev. xxii 1 . We may understand, the clear and 
comfortable views which they were favoured with ofGod's infi- 
nite love mercy and grace. This river of God, this water of 
life, was as clear as crystal, the) 7 could see in it God's glory shiri. 
in;j; in the face of Jesus Chri-t, and view their own interest in U 
to their inexpressible joy. This is the river, "the stream^ where- 
of make glad the city of God.,' 1 Ps». Ixvi. i. The .streams whicfc 
No. 4 O. 



122 THE PILGRIMS PROGRESS. 

way lay just upon the bank of this river; here there^ 
fore Chritian and his companion walked with great 
delight; they drank alfo of the water of the river 
which was pleafant, and enlivening to their weary 
fpirits; besides, on the banks of this river, on either 
fide were green trees for all manner of fruit : and the 
leaves they are to prevent surfeits, and other diieafes 
that are incident to those that heat their blood by tra- 
vels. On either side of the river was also a meadow, 
curioufly beautified with lilies ; and it was green all the 
year long. In this meadow they lay down and slept • 
for here they might lie down safely.* When they 
awoke, they gathered again of the fruit of the trees, 
and drank again of the water of the river, and then lay 
down again to sleep. Thus they did several days and 
nights. Then they fang: 

" Behold ye, how these chrystal streams do glide, 

" To comfort pilgrims by the highway side. 

-• The meadows green, besides their fragrant smell, 

(l Yield danties for them: and he that can tell 

" What pleasant fruit, yea leaves these trees do yield, 

*? Will sooii sell all that he may buy this field." 

So when they were disposed to* go on (for they were 
not as yet at their journey's end.) they ate and drank, 
and departed. - 

Now I beheld in my dream, that they had not jour- 

* Psa. Kxiii. Isa. xiv. 30. 

flow from this river of love are, repentance unto life, the pardon 
of all past sins, the sanctincntion of the soul, and eternal glory, 
with every good thing in the way to it. 

All these those pilgrims now enjoyed, or were entitled to and 
,aii these every fellow-citizen of the saints is called to enjoy, in 
ins pilgrimage to Zion. These arc precious privileges. This 
river of life proceeded out of the throne of God and the Lamb, 
tor God hath chosen us in Christ, and blessed us with all spiri- 
tual blessings in him ; and they are all freely communicated from 
his infinite love to us, out of' Christ's fulness. O now happy, 
peaceful, and joyful, arc we pilgrims, when the spirit takes of the 
things of Christ, shews them to us, and blesses us with a (sense 
for interest jn all the love of God. 



THE PILGRIM S PROGRESS. I23 

fieyed far, bur the river and the way for a time parted : 
at which they were not a liltle forrry, yet they durft not 
go out of the way. Now the way from the river was 
rough, and their feet tender by reafon of their travels : 
* " So the fouls of the pilgrims were much difcouraged 
becaufe of the way." Wherefore (till, as they went on 
they wifhed for a better way (r). Now a little before 
them, there was on the left hand of the road a meadow, 
and a ftile to go over inco it, and that meadow is called 
By-path meadow, (s) Then faid Chriftian to his fellow, 
If this meadow lieth along by our way tide, let us go 
over into it. Then he went to the ftile to fee j and, 
behold, a path lay along by the way on the other fide 
of the fence. 'Tis according to my wifh said Chris- 
tian, here is the eafielt goin<r ; : come, good Hopeful, 
and let us go over. 

Hope. But how if this path mould lead us out of the 
way ? 

Chr. That's not likely, faid the other. Look, doth 
it not go along by the way fide ? So Hopeful being 
perfuaded by his fellow, went after him ever the ftile. 
When they were gone over, and were got into the, 
path they found it very eafy for their feet ^ and withal, 

* IS u nib. xxi. 4< 

(r) Pilgrims have their discouragements as well as their joys \ 
on which account they are in danger of complaining, instead of 
rejoicing; but yet they ought to take their way as they fijid it 
sometimes rough, at others smooth, though they may at times be 
sorry to part with, their comforts, and wish the way was smooth- 
er ; so they did here. Lotlheir wishes were answered ; but mark, 
the consequences. Lord lead me in the way everlasting. 

(s) Beware of this By Path Meadow j it is on the left-hand. 
O how many are walking securely, confidently, and comforta- 
bly in it, while every step they take endangers th>ir destruction 
The transition into it is easy : for it lies close to (lie right way, 
only you must get over a stile ; that is, you must quit Christ's 
way of the daily crass and denying of self, and live at ease, and 
then 3*ou arc in By Path Meadow di.ectlv. 

(t) Ah ! how easy are our eyes deceived, our hearts mistaken, 
iQfi our feet perverted from the right way 1 Shepherd of Israel 
thou kuowest to err is human ; keep us from erring, guide us 
cnotinually, and when we do stray, Lord, reclaim us. 



I&4 TflE PILGRIM'S PROGRESSr 

looking before them, «fpied a man walking as thif, 
did, (and his name was Vain-Confidence ;) fo they call- 
ed after -him, and afked him, whither that way led ? 
He faid, To the celeftial Gate. Look i faid Chriftian, 
did I not tell you fo ? By this you may fee we are 
right ; fo they followed, and we went before them. But 
behold, the night came on, and it gr6w very dark : To 
that they that were behind loft the fight of him that 
were before. 

Me therefore that went before (Vain -Confidence by 
name) not feeing the way before him, fell into a deep 
pit,* which was there made on purpofc by the prince 06 
thofe grounds, tocatch vain glorious fools withal, and 
Was dalbed in pieces with his fall, (u) 

Now Chriftian and his fellow heard him fall. So, 
they called to know the matter, but there was none to 
anfwer, only they heard a groaning. . Then faid Hope- 
ful, Where are we now ? Then was his fellow iilcnt, 
and miftrufting that he had led him out of the way 1 
and now it began to rain, and thunder, and ligh- 
ten, in a moft dreadful manner: and the waters rofe 
amain, (x) 

Then Hopeful groaned himfelf, faying,, O that I had 
kept on my way ! 

Chr. Who would have thought that this pattawould 
have led us out of the way ? 

Hope. I was afraid of it at the very ftrft, and there- 
fore gave you that gentle caution. 1 would have fpoken 
plainer, but that you are older than I. 

Chr. Good brother, be not offended $ \ am forry I 
thave brought thee out of the way, and that I have put 

* Isa. ix. 16; 

(u) " There is a way that seems right unto a man but the end 
thereof are the ways or death." Prov. xiv. 12. Vain-confidence* 
Jn this very way ; O how easy do professors get into, it ; > ea real 
^pilgrims are prone also to take up with it, owing to that prone- 
tiess to pride and self righteousness which works in their fallen 
nature. See the end of it, and tremble. For it leads to dark- 
less, and ends in death. Lord humble our proud hearts, and 
empty us of self righteousness, pride and vain-con fidence. 

(x) Getting into By-Path meadow, and walking in vain confi- 
dence will Mirely bring on {errors* tbimdecings, and lightning* 
fcroNS mount Hi»a1\ 



TH1 PILGRIM'^ PROGRESS, t2$ 

thee into fuch imminent danger: pray, my brother, for- 
give mcj I did not do it of any evil intent, (y) 

Hope. Be comforted, my brother, for I forgive thee; 
and believe too that this (hall be for our good. 

Chr. I am glad I have met with a merciful brother j 
but we muft not ftand thus, let us try to go back again. 

Hope. But, good brother let me go before. 

Chr. No, if you pleafe, let me go firft, that if there 
be any danger, I may be firft therein, becaufe by my 
means we are both gone out of the way. 

Hope. No, faid Hopeful, you fhall not go firft; for 
your mind being troubled, may lead you out of the 
way again. Then for their encouragement, they heard 
the voice of one faying, " Let thine heart be towards 
the highway: even the way that thou wenteft, turn, 
again." * But by this time the waters were greatly 
rifen, by reafon of which the way of going back was 
very dangerous. (Then I thought, that it is eafier go- 
ing out of the way, when we are in, than going in 
when we are out.) Yet they adventured to go back ; 
but it was fo dark, and the flood was fo high, that jn 
their going back they had like to have been drowned 
nine or ten times. 

Neither could they, with all the fkill thay had, get 
again to the ftile that night. Wherefore at laft, light- 
ing under a little fhelter, they fat down there till the 
day-break *. but being weary, they fell afleep. 

Now there was, not far from the place where they 
lay, a caftle, called Doubting Caftle, the owner whereof 

f Jer. xxxi. 2C 

(y) Here see, that as Christians are made helpful, so also, 
through ignorance or inattention, they are liable to prove hurt- 
ful to each other. But observe how grace works 1 It humbles, 
it makes the soul confess ar.d be sorry for its errors ; here is no 
reviling one .mother, but a tender sympathy and feeiino- con- 
cern for each other. O the mighty power or that grace and 
truth which came by Jesus Cnrist ! how does it cement souls. 
in the fellowship of iove 1 

(z) No sooner are Christians made sensible of their unfaithful- 
ness and disobedience to God, than they are again encouraged 
♦tap©- for pardon and salvation through Christ. 



l2o THE PILGRIM'S PROGRESS. 

was "Giant Defpair, (a) and it was in his grounds they* 
now were Deeping ; wherefore he getting up in the 
morning early, and walking up and down his fields, 
caught Chriftian and Hopeful afkep in his grounds. 
Then, with a grim and furly voice, he bid them awake, 
•and afked them whence they were, and what they did 
in his grounds ? They told him they were pilgrims, 
^and that they had loft their way. Then faid the Giant, 
Yod have this night trefpaffed on mc, by trampling 
end lying on my ground, and therefore you mult go 
along with me. 

So they were forced to go, becaufe he was ftronger 
than they. They aifo had but little to fay, for they 
knew themfelves in a fault. The. Giant therefore drove 
them before him, and put them into his caille in a very 
dark dungeon, nafty and hanking to the fpirits of thefe 
two. men. Here then they lay from Wednefday morn- 
ing til 1 Saturday nighr, without one bit of bread, or 
drop of drink, or light, or any to ask how they did ; 
they were therefore here to evil cafe, and were far from 
friends and acquaintance. Now in this place Chriftian 
had double forrow, becaufe it was through his unadvifed 
hafte that they were brought into this diftrcfs. (b) 

Now Giant Defpair had a wife, whofe name was 
Diffidence: So when he was gone to bed, he told his 
wife what he had done : to wit, That he had taken a 
couple 'of prifoners, and call them into his dungeon, 

(a) Sooner or later Doubting Castle will be the prison, and 
Giant Despair die keeper., of all those who turn aside from the 
path of duty, however painful to flesh and blood, to get an ea* 
sier way to the kingdom " Our God is a jealous God ; ever 
jealous of his own glory, and of the honour of his beloved Son* 

(b) What! so highly favoured Christians in Doubting Cas- 
tle ? is it possible, after having travelled so far in the way of 
salvation, seen so many glorious things in the way, experienced 
so much of the grace and love of their Lord, and having so often 
proved his faithfulness, yet after all this to get into Doubting 
Castle ?j Is not this strange ? No ; for as the strongest Christians 
are liable to err, and get out of the way, they are, then beset 
wit.h very gre.it and. distressing doubts. But though in Doubt-* 
jug Castle, y.et it is their peculiar mercy not to be shut up iiv 
the rren cage of Despair. 



THF pilgrim s progress. 

for trefpafilng on his grounds. Than be afked her alio 
what he had belt to do further to them. So The afkrJ 
him what they were, whence they carnej and whit h^r 
they were bound ; and he told her. Then (he coeril - 
led him, that when he arofe in the morning he fliottfti 
beat them without mercy. So when he aroie, He gettetli 
him a grievous crab-tree cudgel, and goes down into 
the dungeon to them, and there firft falls to rating them 
as if they were dogs, although thev never gave him a 
word of diftate. Then he falls upon them, and beats 
them fearfully, in fuch fort, that they were not ab!e tb 
help themfelvesj or turn them upon the floor. This 
done, he withdraws, and leaves them there to condole 
their mifery, and to mourn under their diftrefs : fo all 
that day they {pent their time in nothing but fighs and 
bitter lamentations. 

The next night (he talked with her hufband about 
them further, and underftanding that they were vet alive, 
did advife him to counfel them to make away wjt.h them- 
felves : fo when morning was come, he goes to them in 
a furly manner, as bifcre, and perceiving them to be 
very fore with the (tripes that he had given them the 
■ day before, he told them, That fmee they were never 'ike. 
to comeout of that phce, their only way would be forth- 
with to make an end of themfelves, either with knife, 
haiter, or potfon : For why, fa id he } fhould you clroofe 
life, feeing it is attended with fo much bitternefs ? But 
they dcrfirecl him to let them go ; with which he looked 
ugly upon them, and ruuYmg to them, had doubt'efs 
m.ade an end of them himfeif, but that he fell into one 
of his fir?, (for he fometimes in fun-fhiny whether feil 
into fits,) and loft for a time the life of ins hand : where- 
fore he withdrew, and left them as before to confider 
what ro Co, Then did the prisoners con'fult between 
themlelves, whether it were bed to take his coun'el or 
ho ; and thus they began to difcourfe : (c) 

(c) Seethe fruit of evil reasoning, Where is now their lore 

to, and dependence upon, 1 titer Lord ? Alas ! ah seems .is if at 

the last gasp. But observe, under their prevailing distress and 

' black depondency ? even when despair had almost made an e;jd 

;Ot them, thev had' a lucid interval' when Great LV'oair \vas <<eiz-« 



128 ttfE PILGRlM*9 PROGRESS. 

Chiv Brother, faid Chriftian, what fhall we do ? The 
life that we now live is miferable ! for my part, I know 
not whether it is beft to live thus, or to die out of hand. 
* " My foul choofeth ftrangling rather than life," and 
the grave is more eafy for me than this dungeon ! mail 
we be ruled by the Giant ? (d) 

Hope. Indeed our prefent condition is dreadful, and 
death would be far more welcome to me, than thus for 
ever to abide. But let us Confider : the Lord of the 
country to which we are going hath faid, '• Thou male 
do no murder; no, not to another man T s perfon; 
much more than we are forbidden to take the Giant's 
counfel, to kill ourfelvcs. Befides, he that kills ano- 
ther, can but commit murder upon his body; but for 
one to kill himfelf, is to kill body and foul at once. 
And moreover, my brother, thou talked of ease in the 
grave; but haft forgotten the hell, whither for cer- 
tain the murderers go ? For no murderer hath eternal 
life, &c. and let us confider again, that all the law is 
not in the hand of Giant Defpair : others, fo far as 
I can underftand, have been taken by him, as well as 
we; and yet have efcaped out of his hands. Who 
knows; but that God, who made the world, may caufe 
that Giant Defpair may die, or that at fomc time 
or other, he may forget to lock us in ; or that he may in 
a fnort time have another of his fits before us and may 
lofe the ufe of hi* limbs; and if ever that mould 
come to pafs again, for my part I am refolved to 
pluck up the heart of a man, and try my utmoft 
to get from under his hand, (e) I was a fool thaff 

• Job. vii. 15. 
ed with a fit ; so that they were not left of God to total despair. 
Nor is the Lord unmindful of such as look to him for help, how. 
ever tli'ey may have grieved his holy Spirit, Isa. liv. 7, 8. 2 Cor. 
iv. i. 

(d) Poor Christian, what! tempted to destroy thyself! Lord, 
what is i>. an i But see, despairing. souls, mark the truth of that 
word. " There hath no temptation taken you, but such as is com* 
mon to man '; but God is Faithful, who will not suffer you to be 
tempted above that ye are able ; but will with the temptation also 
make away to escape, that ye may be able to bear it. 1 Cor x. 13. 

(e) Mark how vile unbelief robs a Christian of his courage, 
f*eason, aiuKgraefiii. put one, single thought of the love 4 po*re«"| 



THE PILGRIM S PROGRESS. 129 

I did not try to do it before; but however, my brother, 
let us be patient, and endure a while; the time may 
come that may give us a happy releafe : but let us not 
be our own murderers. 

With thefe words Hopeful atprefent didraoderate the 
mind ofhis brother: io they continued together (in the 
dark) that day in their fad and doleful condition. 

Well, towards the evening the Giant goes down into 
the dungeon again, to fee if his prifoners had taken his 
counfei ,• but when he came there he found them alive; 
and, truly, alive was all : for now, what for want of 
bread and water, and by reafon of the wounds they re- 
ceived when he beat them, they could do little but 
breathe. But, I fay, he found them alive ; at which he 
fell into a grievous rage, and rold them, That feeing 
they had difobeyed his counfei, it mould be worfe with 
them than if they had never been born. 

At this they trembled greatly, and I think that Chris- 
tian fell into a fwoon ; but coming a little to himfelf 
again, they renewed their difcourfe about the Giant's 
counfei, and whether yet they had bed take it or no. 
Now Chriftian again feemed to be for doing it, but 
Hopeful made his fecond reply as followeth : 

Hope. My brother, faid he, remembereft thou not, 
how valiant thou haft been heretofore ? Apollyon 
could not crufh thee, nor could all that thou didft, 
hear, or fee, or feei, in the Valley of the Shadow-of 
Death; what Jiardfhips, terror, and amazement, haft, 
thou already gone through; and art thou now nothing 
but fear? Thou fecit that I am in the dungeon with 
thee, a far weaker man by nature than thou art; alfo 
this Giant has wo-jnded me as well as thee, and hath alfo 
cut off the bread and water from my mouth, and with 
thee I mourn without the light. Buc let us exercife 
a little more patience: remember how thou playedft 
the man at Vanity-Fair, and was neither afraid of the 
chain nor the cage, nor yet of bloody death; where- 
fore let us, at lead to avoid the fhame, (for it becomes 

And i;racc, of God in Christ, ele-rates the Christian's mind with 
a hope of speed v deliverance. 

R 



130 the pilgrim's progress. 

not a Chriftian to be found thus,) bear up with patience 
as well as we can. (f). 

Now night being come again, and the Giant and his 
wife being in bed fhe afkad him concerning the pri- 
fbners, and if they had taken his counfel : to which he 
replied, They are fturdy rogues, they choofe rather to 
bear ail hardfhips than to make away with themfelves. 
Then faid fh* take them into the caftle-yard to mor- 
row, and {hew them the bones and fculls of thofe that 
thou haft already difpatched, and make them believe, 
e J re a week comes to an end, thou wilt alfo tear them in 
pieces, as thou haft done their fellows before them. 

So when the morning was come, the Giant goes to 
them again, and takes them into the caftle-yard, and 
(hews them as his wife had bidden him. Thefe, faid 
he, were pilgrims, as you are, once ; and they trefpaffed 
in my grounds, as you have done; and when I thought 
fit, I tore them in pieces ; and fo within ten dayt I will 
do you. Go, get you down to your den again, and 
with that he beat them all the way thither. They lay 
therefore all the day on Saturday in a lamentable cafe, as 
before. Now, when night was come, and when Mrs. 
Diffidence and her husband the Giant were got to bed, 
they began to renew their difcoure about their pri lon- 
ers ; and withal, the old Giant wondered that he could 
neither by his blows nor counfel bring them to an end. 
And with that his wife replied, I fear, faid ihe, that they 

(f) Here isthe blessing of a hopeful companion. Here is ex- 
cellent counsel. Let vain professors say what they may against 
looking back to past experiences, it is most certain! y good and 
right cautiously so to do ; though not to encourage present sloth 
and presumption, but to excite fresh conficler.ee of hope in the 
Lord. We have David's example, and Paul's word, to encourage 
us to this ; says David, the Lord who delivered me out of the 
paw of the lion, and out of the paw of the bear, he will deliver 
me outof the handofthibuncircumciseu Philistine," 1 Sam. xvii. 
37. And says Paul, " We have the sentence of death in our- 
selves; that we should not trust in ourselves, but in God, who 
raised the dead." — There mind the alone object of faith and 
hope, and see the reasoning on past experiences of God's mercy 
nor he it is " who delivers us from so great a death ; and doth 
deliver, in whom we trust that he will yet deliver us, 2 Cor. i. 10* 



?ME PILORIM'S PROGRESS. 131 

live in hopes that iome will come to relieve them, or 
that they have pick-locks about them; by the means 
of which they hope to efcape. And fayeft thou fo, my 
dear ? faid the Giant ? I will therefore fearch them in 
the morning. 

Well, on Saturday about midnight they began to pray 
and continued in prayer till almoft break of day. (g) 

Now, a little before it was day, good Chriftian as 
one half amazed, brake our in this paffionate fpeech : 
What a fool (quoth he) am I, thus to 1 e in a (linking 
dungeon, when I may as well walk at liberty ? I have 
a key in my bofom, called promife, that will, I am 
perfuaded, open any lock in Doubting Caftle. Then 
faid Hopeful, That's good news, good brother? pluck 
it out of thy bofom, and try. (h) 

Then Chriftian pulled it out of his bofom, and be- 
gan to try at the dungeon door, whole bolt (as he turn- 
ed the key) gave back, and the door flew open with 
ease, and Chriftian and Hopeful both came out. Then 
he went to the outward door that leads into the caftle- 
yard, and with his key opened that door alfo. After 
that he went to the iron gate, for that muft be opened 
too : bur that lock went very hard, yet the key did open 
it. Then they thruft open the gate to make their 

(g) What ! pray in custody of Giant Despair, in the midst 
of Doubting Castle, and when their own folly brought them 
there too ! Yes. Mind this, ye pilgrims ; ye are exhorted, " I 
will that men Fray every where — without doubting," I Tim. 
ii. 8. We can bt: in no place, but God can hear ; nor in any 
circumstance, but God is able to deliver from. And be assured 
when the spirit of prayer comes, deliverance is nigh at hand. 
So it was here. 

(h) Precious Promises ! The promise of God in Christ are 
the life of faith, and the quickeners of prayer. O how oft do 
we neglect God's great and precious promises in Christ Jesus, 
while doubts and fears keep us prisoners! So it was with these 
pilgrims : they were kept under hard bondage of soul for four 
days. Hence see what it is to grieve the Spirit of God, and 
dread it. For hn only is the Comforter. And if he withdraws 
his influences, who or what can comfort us ? Though precious 
promises are revealed in the word, yet we can get no comfort % 
from them but by the grace oithe Spirit 
Ra 



132 THE PILCRIM S PROGRESS. 

efcape with fpeed, but that gate as it opened made fuch 
a cracking, that it waked Giant Defpair, who haftily 
riling to purfue his pufoners, felt his limbs to fail, for 
his fits took him again, lb that he could by no means 
go after them. Then they went on, and came to the 
King's high-way, and fo were fafe, becaufe they were 
out of his jurifdiction. (i) 

Now when they were gone over the ftile, thev began 
to contrive with themfelves, what they mould do at 
that il ile. to prevent thofe that mould come after them 
from falling into the hand of Giant Dffpair. So they 
confented to erect there a pillar, and to engrave upon 
the ftije of it this fentcnce: *' Over this ftile is the way 
" to Doubting Caftle, which is kept by Giant Defpair, 
* c who delpifcth the King of\ the Ceieftial Country, and 
* c feeks to deftroy his holy Pilgrim's." 

Many therefore that followed after read what was 
written, and efcaped the danger, (k) This done, they 
fang as follows : 

" Out of the way we went, and then we found 

" What 'twas to tread upon forbidden ground ; 

" And let them that come after have a care, 

u Lest heedlessness make them as we to fare ; 

" Ce'st they for trespassing his prisoners are, 

" Whose castle's Doubting, and whose name's Despair." 

They went then till they came to the DeleeTable 
Mountains, which mountains belong to the Lord of 

(i) Mi.nd, though the Spirit works deliverance, and brings 
comfort, yet it is bv means of the word of promise ; for as we 
depart from and dishonour God by unbelief, so we come back 
to. and !-ionour him, by believing his word of grace to us in his 
beioved Son. lu this way the spirit brings deliverance; 

(k) The recording our owri observations, and the expe- 
rience we have had of' God's dealing with our souls, is made 
of peculiar use to our fellow Christians. But let us ever take 
freed of exaiting- self, ever remembering, that all Christian ex- 
perience is to humble the soul and exalt the Saviour. We 
*ee here these two pilgrims', by their own folly, got into Doubt- 
ing Castle; bur. it was by Uc<c promise that they escaped from 
it. So this piiiar was a rbomento to their shame, while it was 
41 monument of God's free favour in Christ to them. 



THE PILGRIM S PROCRESS. I33 

that hill of which we have fpoken before; fo they 
went up to the mountains to behold the gardens and 
orchards, the vineyards and fountains of water ; where 
alfo thev drank and wafhed themfelves, and did freely 
cat of the vineyards. Now there were, on the tops of 
thofe mountains, fhepherds feeding their flocks; and 
they stood by the highway-side. The pilgrims there- 
fore went to them, and leaned upon their ftaffs, (as 's 
common with weary pilgrims, when they (land to talk 
with any by the way,) they afked, << Whofe Delegable 
Mountains are thefe ? and whofe be the fheep that feed 
upon them ?" (1) 

Shep. Thefe mountains are Emmanuel's land, and they 
are within fight of this city; and the fheep are alfo his, 
and he laid down his life for them. * 

Chr. Is this the way to the Celeftial City ? 

Shep. You are j aft in the way. 
• Chr. How far is it thither ? 

Shep. Too far for any, but thofe who (hall get 
thither indeed, (rn) 

Chr. Is the way fife or dangerous ? 

Shep. Safe for [hofe for whom it is to be fafe ; tf but 
tranfgreffbrs j- fhail fall therein," (n) 

* John x. 11, 14, 15. f Hos. xiv. 9. 

(!) Sec the ups and downs, the sun-shine a >d clouds, the 
prosperity and adver.-ity, which Christians go through in tiieir 
wav to the promised land. Lately, these two pilgrims were 
bewailing their state in Doubting Castle under Giant Despair, 
now thev are come to delectable mountains, where all is clear, 
perfect, and joyful hope. So that God's word is now com- 
i'ortabfr fulfilled upon them; see Isaiah xlix. 9, io, II. "I 
will make all my mountains a wav, and mv highways shall be 
exalted." 

(m) () how manv professors grow weary of the way, fall 
t, a ,d fail of coining to the end ! though the way be too 
far, too straight^ and too narrow, for many who set out, and 
never Isold on to the end ; yet all who are begotteu by the word 
of grace, and bom of the Spirit of truth, may persevere unto 
the end, being kept by the mighty power of God, through 
faith, unto eternal salvation, 1 Pet. i. 5. 

, (n) It is safe fqr all those who are truly converted to God, 
and now live by faith in Christ, and in holy obedience to his 
will. Look to yourselves, 2 John 8. 



134 ? HE pilgrim's progress. 

Chr. Is there in this place any relief f on pilgrims that 
are weary and faint in the way ? 

Shep. The Lord of thefe mountains hath given us a 
charge," not to be forgetful to entertain ftrangers j" * 
therefore the good of the place is before you. 

I faw alfo in my dream, that when the fhepherds per- 
ceived they were wayfaring men, they alfo put queftions 
to them, (to which they made anfwer, as in other places 
as, Whence came you 5 and, How got you in the way ? 
and, By what means have you fo persevered therein ? 
For, but few of them that begin to come hither, d® fhew 
their face on thefe mountains. But when the fhepherds 
heard their anfwers, being pleafed therewith, chey look- 
ed very lovingly upon them, and faid, Welcome to the 
Delectable Mountains. 

The fhepherds, I fay* (whofe names were Know- 
ledge, Experience, Watchful, and Sincere,) took them 
by the hand, and had them to their tents, and made 
them partake of that which was ready at prefent. (o) 
They faid, moreover, We would that you mould ftay 
here a while, to be acquainted with us, and yet more 
to folace yourfelves with the good of the Delectable 
Mountains. They then told them, that they were con- 
tent to ftay. So they went to their reft that night, be- 
caufe it was very late. 

Then I faw in my dream, that in the morning the 
fhepherds called up Chriftian and Hopeful to walk 
with them upon the mountains ; fo they went forth 
with them, and walked awhile, having a pleafant prof- 
pect on every fide. Then faid the fhepherds one to 
another, fhall we fhew thefe pilgrims fome wonders ? 
So when they had coacluded ro do it, they had them 
firft to the top of an hill, called Error, which was 
very fteep on the farther fide, and bid them look 
down to the bottom. So Chriftian and Hopeful 

* Heb. xiii. 1. 2. 
(o) Precious names ! — What is a pilgrim without knowledge ? 
what is head-knowledge without heart experience ? and watch- 
fulness and sincerity ought to attend us every step. When these 
graces are in us and abound, they make delectable mountains 
indeed. 



the pilgrim's progress. i 35 

looked down, and faw at the bottom feveral men darn- 
ed all to pieces by a fail that they had from the top. 
Then faid Chriftian, What meancch this ? The fhep- 
herds anfwered, Have you not heard of them that were 
made to err, by hearkening to Hymeneus and Philetus,* 
as concerning the faith of the refurrecTion of the body ! 
They anfwered. Yes. Then faid the Ihepherds, Thofe 
that you fee dalhed in pieces at the bottom of this 
mountain are they; and they have continued to this 
day unburied, as you fee, for an example for others to 
take heed how they clamber too high, or how they 
come too near the brink of this mountain, (p) 

Then I faw they had them to the top of another 
mountain, and the name of this is Caution, and bid them 
look afar off(q). Which when they did they perceived 
as they thought feveral men walking up and down 
among the tombs thhat were" there: and they perceived 
that the men were blind, becaufe they (tumbled forne- 
times upon the tombs, and becaufe they could not get 
out from among them. Then faid Chriftian, What 
means this 1 

The ihepherds then anfwered, Did you not fee, a 
little, below thefe mountains, a ftile that led into a mea- 
dow on the left hand of this way ? They anfwered, 
Yes. Then faid the Ihepherds, From that ftile there 
goes a path that leads directly to Doubting Caftle, 
which is kept by Giant Defpair, and thefe men (point- 
ing to them among the tombs) came once on pilgrim-^ 
age as you do now, even til! they came to that fame 
stile. And becaufe the right way was rough in that 

* iTim.ii. 17, 18. 

(p) Fine spun speculations and curious reasonings lead men 
fiora simple truth and implicit faith into many dangerous and 
destructive errors. The word records many instances of sucb, 
for our caution. Be warned to study simplicity and godly 
sincerity. 

(q) It b well for us to be much on tins mount. We have 
constant need of caution. Take heed and beware, says our 
Lord, watch and pray. Paul takes the Corinthians up to this 
Mount Caution, and shews them what awful Lniivgs have hap- 
pened to professors of old ; and he leaves this solemn word for 
vss — " therefore let him who thinketh be staudetb take need 
lest he fall." I Cor. x. 12. 



I3@ THE PILGRIM'S PROGRESS* 

place, they chofe to go out of it into that meadow, and 
there were taken by Giant Defpair* and caft into Doubt- 
ing Caftle; where, after they had been a while kept in 
the dungeon, he at laft did put out their eyes, and lead 
them among thofe tombs, where he has left them to 
wander to this very day, that the faying of the wife man 
might be fulfiled, " He that wandereth oat of the way 
of underftanding, fnali remain in the congregation of 
the dead."* Then Chriftian and Hopeful looked upon 
one another, with tears gufhing out, but yet faid nothing 
to the fhepherds. (r) 

Then I faw in my dream, that the fhepherds had 
them to another place in a bottom, where was a door 
in the fide of a hill ; and they opened' the door, and 
bid them look in. They looked in therefore, and faw. 
•what within it was very dark and fmookyj they alfo 
thought that they heard there a rumbling noife, as of 
fire, and a cry of fome tormented, and that they fmelt 
the fcent of brimftone. Then faid Chriftian, What 
means this? The fhepherds told them, This is a by- 
way to hell, a way that hypocrites go in at; namely, 
fuch as fell their birth-right, with Efau j fuch as fell 
their Mailer, with Judas ; fuch as blafpheme the gof- 
pel, with Alexander; and that lie and diffemble, with 
Ananias and Sapphirahis wife. 

Then faid Hopeful to the fhepherds, I perceive that 
thefe had on them, even, every one, a ihew of pilgrim- 
age, as we have now ; had they not ? 

Shep, Yes, and held it a long time too. 

Hope. How far might they go on pilgrimage in their 
days, fince they notwithftanding were thus miferably 
caft away ? 

* Pro v. xxi, 16. 

(r) Do we sec others fall into perdition by the very sam<$ 
sins and follies, from which God has reclaimed us ? What must 
we resolve this into, but his long-suffering goodness and mercy 
towards us ; therefore are we not consumed. And surely it is 
enough to make one's eyes gush out withte irs, and to melt 
or.r hard hearts into fervent love, to look back upon the many, 
singular instances of God's peculiar favour to us. O call them 
to inind, and bo thankful ! 



THE PILGJUM's PROGRESS. 137 

Shep. Some farther, and fome not fo far as thefe 
mountains, (s) 

Then faid the pilgrims one to another, " We have 
need to cry to the ftrong one for ftrength." 

Shep. &ye, and you will have need to ufe it, when 
you have it, too. 

By this time the pilgrims had a defire to go forwards, 
and the fhepherds a defire they mould ; fo they walked 
together towards the end of the mountains. Then faid 
the fhepherds one to another, Let us here fhew the 
pilgrims the gates of the Celeftial City, if they have 
fkill to look through our perfpective glafs. The pil- 
grims then lovingly accepted the motion : fo they had 
them to the top of an hill, called Clear, and gave them 
the glafs to look. 

Then they tried to look, but the remembrance of 
that laft thing that the fhepherds had fhewed them, 
made their hands fhake ; by means of which impediment 
they could not look ftead'ily through the glafs ; (t) yec 
they thought they faw fomething like the gate, and alfo 
fome of the glory of the place. Then they went away, 
and fang : 

** Thus by the shepherds secrets are reveal'd, 
<e Which from all other men are kept conceal' d : 
" Come to the shepherds then, if you would see 
" Things deep, things hid, and that mysterious be." 

When they were about to depart, one of the fhepherds 
gave them <f a note of the way." Another of them bid 
them " beware of the flatterer." The third bid them 

(s) Thus we read of some who Were once enlightened, and 
have tasted of the heavenly gift, and were made partakers of 
the world to come, Heb. vi. It is hard to say how far, nor bow 
long a person may carry on a profession, and yet fall away, and 
come short of the kingdom at last'. This should excite to dili- 
gence, humility, and cireu inspection, ever looking to Jesus to 
keep us from falling. 

(t) The glass of God's word of grace ■and truth held up bv 
the hand of faith to the eye of the soul. So Paul speaks ; bo- 
hoiding as in a glass (the gospel) the glory of the Lord, &c. 
2 Cor. iii. 18. But unbelieving doubts and fears will make the 
baud tremble, and the sight dim. 
S 



Ij8 THE PILGRIM'S PROGRESS. 

" take heed thac they flept not upon the enchanted 
ground." And the fourth bid them " Good fpeed." So 
I awoke from my dream. 

And I flept and d .earned again, and faw the fame 
two pilgrims going down the mountains along the high- 
Way towards the city. Now a little below thefe moun- 
tains, on the left hand, lieth the country of Conceit, (u) 
from which country there comes into the way in which 
the pilgrims walked, a little crooked lane. Here there- 
fore they met with a very brisk lad, that came out of 
that country ; and his name was Ignorance. So Chris- 
tian afked him from what parts he cartie, and whither 
he was going ? 

Ignor. Sir, I was born in the country that lieth off 
,theie, a little on the left-hand, and am going to the 
Celettjal City. 

Chr. But how do you think to get in at the gate I 
for you may find fome difficulty there. 

Ignor. As other good people do, faid he. 

Chr But what have you to fhew at the gate, thac the 
gate fhould be opened to you I 

Ignor. I know my Lord's will, and have been a good 
liver ;I pay every man his own ; 1 pray, fa ft, pay tithes, 
and give alms, and have left my country for whither I 
am going, (x) 

(u) This country we are all born in ; and are all ignoramus's 
by nature. Some live long in the country or Conceit, and 
n. any end their days in it. Are you come out of it ? So was 
Ignorance ; but he breathed his native air. So long as any 
sinner thinks he can do any thing towards making himself 
righteous before God, his name is Ignorance, he is full of self* 
conceit, and destitute of the faith of Christ. 

(x) Now is it not very common to hear professors talk at 
this rate? Yes, and many who make a very high profession 
too ; their hopes are plainly grounded upon what they are ui 
themselves, and how they differ from their former selves and 
other sinners, instead of what Christ is to us, and what we are 
in Christ. Hut the profession of st'cli is begun with an igno- 
rant, whyle, self-righteous heart; it is continued in pride, self- 
seeking, and self-exalting, and ends in awful disappointment. 
J'or such are cailed bv our Lord thieves and robbers ; they rob 
Imu of tue glory of his grace, and the gift of his imputed righ- 
teousness. 



THE PILGRIM'i PROGRESS. I $$ 

Chr. But thou earned not in at the wicket- gate that 
Is at the head of this way ; thou earned in hither through 
that fame crooked lane, and therefore, I fear, however 
thou mayefl: think of thyfelf, when the reckoning-day 
fhall ccme, thou fhalt have laid to thy charge that thou 
art a thief and a robber, inftead of getting admittance 
into the city. 

Ignor. Gentlemen, ye be utter ftrangers'to me, I 
know you not ; be content to follow the religion of your 
country, and 1 will follow the religion of mine. I hope 
all will be well. And as for the gate that you talk of, 
all the world knows tbat it is a great way off our coun- 
try. I cannot think that any man in all our parts do fo 
much as know the way to it ; nor need they matter 
whether they do or no, fince we have as you fee, a fine 
pleafant green lane, that cornes down from our country 
the next way into it. 

When Chriftian faw the man was wife in his Qwrt 
conceit, he faid to Hopeful whifperingly, •■ There is 
more hope of a fool than him."* And faid 
moreover, " When he that is fool walketh by the 
way, his wisdom faileth him, and he faith to every one, 
that he is a fool,"-}- What, fhall we talk farther with 
him, or out go him at pre fen t, and fo leave him to think 
of what he hath heard already, and then (top for him 
again afterwards, and fee if by degrees we can do any 
good to him i Then laid Hopeful, 

ic Let Ignorance a little while nou ' muvj 

" On what is said, and let him not refuse 

<< Good counsel to embrace, lest herem.tin 

" StiH ignoiant of what's the chicfest i\ un. 

" God saith, those that luAimlorscin-i;:^ Uawi.. 

u (Altho' he made them) them lie will not saw."":. 

Mope. Fie farther added, it is not f*ood, I think, to 
liiy to him "flll at once ; let us pais him by, if you will, 
and talk to him anon, even as he is able to bear it. 

So they went both on, and Ignorance he came after. 
Now when they had palled him a Little way, they enured 

" * Prov. xxvi. 12. f Eccl. x. 3. ♦ [los. iv. G. Pro v. v. 23, , 
S 2 



I4O THE PltGRlJii's PROGRESS. 

into 3 very dark lane, where they met a man wfoorri fever* 
devils had bound With feveri ftro'ng cords, and were 
carrying him back to the door that they faw on the fide 
of the hill. Now good Chriftian began to tremble, and 
fo did Hopeful his companion; yet as the devils Jed 
away the man, Chriftian looked to fee if he knew him ; 
and he thought it might be one Turn- away, that dwelt 
in the town of Apoftacy : but he did hot perfectly fee 
hh face, for he did hang his head like a thief that is 
found. But being gone part, Hopeful looked after hint 
and efpied on his back a paper with this infcription^ 
*•' Wanton profeffor, and damnable apoftate," (y) Then 
faid Chriftian to his fellow, Now I call to remembrance 
that which was told me, of a thing that happened to a 
good man hereabout. The name of rhe man was Littler 
faith, but a good man, and he dwelt in the town of 
Sincere. The thing was this : At the entering in at this 
paffage, there comes down from Broad- way Gate a lane, 
called Dead Man's Lane; fo called, becauie of the 
murders that are commonly done there; and this Little 
]Faith going on pilgrimage, as we do now, chanced to 
fit down there, and flepc ; now there happened at that 
time to come down theLanefromBroad-way Gate, three 
iturdy rogues, and their names were Faint-Heart, Mis- 
truft, and Guilt, threerbrothers, and they efpying Lit- 
tle-Faith, where he was, came galloping up with i"pe'ed$. 
Now the good man was juft awakened from his fleep, 
and was getting up to go on his journey. So they came 
up all to him, and with threatening language bid him 
Hand. At this L/ittle-Fa'th looked as white as a clour, 
and had neither power to right nor fly. Then, faid Faint- 
Heart, Deliver thy purfe. But lie making no hafte to 
do it, (for he was loth to lole his money) Miftruft ran up 
to him, and thrufijng h's hand into hij pocket, pulled 

(y) O beware of a light, tricing spirit, and a wanton beha- 
viour. It is often the forerunner of apostaey from God. It. 
rnakes one tremble to hear those wljo profess to follow Christ 
in the regeneration, crying, What harm is there m this game, 
and the other diversion? They plainty discover what spirit 
they are got into. The warmth of love is gone, and they ate 
become cold, dead, and carnal. O how many instances of 
tjiese abound ? 



THfe PILGRIM'S PROGRESS. \^\ 

out thence a bag of filver. Then he cried out Thieves ! 
Thieves! With that Guile, with a great club that was 
in his hand, (truck Little-Faith on the head, and with 
that blow felled him flat to the ground ; where he lay 
bleeding as one that would bleed to death. Ail this 
while the thieves (food by. But at laft, they hearing 
that fome were upon the road, and fearing left it fliould 
be one Great-Grace, that dwells in the citv of Good 
Confidence, they betook themfelves to their heels, and 
Jeft this good man to fhift for himfelf. Now after a while 
Little-Faith came to himfelf, and getting up, made a 
fhift to fcrambie on his way. This was the it dry. (z) 

Hope. But did they take from him all that ever he 
had ? 

Chr. No: the place where his jewels were, they ne- 
ver ranfacked ; fo thole he kept iVill. But, as I was 
told, the good man was much afflicted for his lofs -, * for 
the thieves got moft of his fpending-money. That which 
they got not, as I faid, were jewels, alfo he had a little 
odd money left, but fcarce enough to bring him to his 
journey's end j nay, if 1 was not mis-informed, he was 
forced to beg as he went, to keep himfelf alive, (for his 
jewels he might not ft 11.) But beg and do what he 
.could, he went, as we fay, with many a hungry belly 
the molt part of the reft of the way. (a) 

* I I'et. iv. IS. 

(z) Where there is a faint heart in God's cause, and mistrust 
of God's truths, there wili be gudt in the conscience, and but 
Jitde faith in the heart ; and tiese rogues will prevail over and 
rob such souls of the comforts of God's love and of Christ's sal- 
vation. O how many are overtaken bv these, in sleepv tits and 
careless frames, and plundered ! Learn to be wise from others 
harm. 

(a) By Irs jewels, we miv understand those radical graces of 
the Spirit, Faith, Hope, and Love. By his spending-ulonev, 
understand the sealing and earnest of the Spirit in his heart, i 
Cor. i. -2-2. Of this, di viue-assuianee and the sense of the pe.ic'e 
and jov r in the Hole Ghost, lie was robbed, so that though lie 
still went on in the ways of the Lord, yet he dragged an but 
heavily and uncomfortably; for though sale in Jesus, yet lie 
was net happy in himself. O, how much evil and distress are 
brought upon us by neglecting to watch and pray. 



I42 the pilgrim's progress, 

Hope. But is it not a wonder they got not from him 
his certificate, by which he was to receive his admittance 
4t the Celestial Gate ? 

Chr. it is a Wonder; but thiy got not that i though 
they miffed it not through any good cunning of his ; 
for he being difmayed with their coming upon him, had 
neither power nor skiff to hide any thing : fo it was 
more by good Providence than by his endeavour, that 
they * miffed of that good thing, (b) 

Hope. .But it mufcieeds be a comfort to him, that 
they got not his. jewels; from him. 

Chr. It might have beemgreat comfort to hira, had 
he ufcd ifas he mould : but they that told me the story, 
faid, thai* he made but little. pfe of it all the reft of the 
way ; and that became of the difmay that he had in the 
taking away his money j indeed he forgot it in a great 
part of the reft of h:s journey : and betides, when at 
any time it came into his mind, and he began to be 
comforted therewith, then would fsefn thoughts of his 
lofs come again upon him, and thofe thoughts would 
fwallow up all. 

Hope. Alas, poor man! This could not but be a great 
grief to hirn ! 

Chr.' Grief! aye, a grief indeed. Would it not have 
been fo to any of us, had we been ufed as he,jo be rob- 
bed and wounded too, and that in a ftrange place, as 
he was ? It is a wonder he did not die with grief, poor 
heart: I was told that he fcattered almofr. all the reft: of 
the way nothing but doleful and bitter complaints: 
telling alfo to all that overtook him, or that he overtook 
in the way as he went, where he was robbed, and how; 

* 2 i'im. i. 14. 2 Pet. ii 9. 
(b) What was this good thing ? His precious faith, whose 
author, fini her. and object is precious Jesus. And where 
he gives this precious gift of faith, though it be but little, evert 
as a grain, of mustard-seed, not all the powers of earth and he 
can rob the heart of it. Christ prated for his disciple, that 
his faith should not fail, or be totally lost ; therefore though 
Pe@f lo^t his comforts for a season, yet not his faith totally, 
nor his soul eternally ; for, says Xesus of all his dear flock, yea, 
of those of little faith too, " none shall pluck them out. of my 
hand j" there is our blessed security, not in ourselves but. ia 
our Lord. 



THE PILGRlM'l PROGRESS. J 43 

who they were that did it, and what he loft; how he was 
wounded, and that he hardly efcaped with his life, (c) 

Hope. But it is a wonder that his necessity did not 
put him upon felling or pawning fome of his jewels, 
that he might have wherewithal to relieve himfelf in 
his journey. 

Chr. Thou talkest like one upon whofe head is the 
Ihell to this very day : for what mould he pawn them r 
or to whom mould he sell them ? In all that country 
where he was robbed, his jewels were not accounted ofj 
nor did he want that relief which could from thence be 
adminiftered to him. Befides, had his jewels been mifs- 
ing at the gate of the Celeftial City, he had (and that 
he knew well enough) been excluded from an inheri- 
tance there, and that would have been worfe to him 
than the appearance and villany of ten thoufand thieves. 

Hope. Why art thou fo tart, my brother? Efau, fold 
his birth-right, and that for a mefs of pottage,* and that 
birth-right was his greateft jewel j and if he, why might 
not Little-Faith do fo too ? 

Chr. Efau did fell his birth-right indeed, and fo do 
many befides, and by fo doing exclude themfelves from 
the chief blemng, as alfo that caitiff did j but you muft 
put a difference between Efau and Little-Faith, and alfo 
betwixt their eftates. Efau's birth-right was typical, but 
Little-Failh's jewels were not fo. Efau's belly was his 
god, but Little- Faith's belly was not fo. Efau's want 
lay in his flefbly appetite, Little-Faith's did notfo: be- 
fides Efau could fee no farther than to the fulfilling of 
his lulls ! " For I am at the point to die, (faid he) and 

* Hdb. xii. 16, 

(c) Here is a discovery of true, though it be but little faith. 
It mourns its loss of God's presence, and comforts of his Spirit, 
iind laments its folly foe skening, when it should have been 
watching and praying. He that pines under the sense of the 
loss of Christ's love, has faith in his heart, and u measure of Iovq 
to Christ in his soul ; though he goes on his way weeping, yet 
he shall find joy in the end. Hold on, Little-Faith ; U remem- 
ber thou hast •* strong Lord, the very same as much-Faith has, 
and the same gracious faithful promise to hang upon, and the 
same glory to hope for. 



'|4g THE -P\LGlMitf's PROGRESS. 

what good w\\\ this birth-right dome? * But Uttle-* 
W a,khj though \t was his lp,t to have but a little faith, 
was by his little faith kept from fuch extravagances,, (d) 
and made to fee and prize his jewels more* than to fell 
them as, ^fau did his birth-right. You read not any- 
where that Efau had faith, no not fo much as a little i 
therefore no marvel, if where the flefh only bears fway, 
(as it will in the man w^iere no faith is to refift) if he 
fells liis birth-right, and his foul and all, and that to the 
devi] o,f hell : (or it is with fuch as it is with the afs, J 
% who in her ocpafion cannot be turned away." Whea 
their minds are fet Upon their iufts, they will have them 
whatever they coft ; but Little-Faith was of another 
temper, his mind was on things divine : his livelihood 
was upon things ^hat aje fpiritual, and from above; 
therefore, to what end Ihoujd he that is of fuch a tern-, 
per fell his jewels (had there been any that would have 
bought them) to fill his mind with empty things ? WilJ 
a man give a penny to fill his belly with hay ? or car* 
you perfuade the turtle dove to live upon carrion like 
the cr-ow I Tho' faithlefs ones for carnal lufts can pawn, 
or mortgage, or fell, what they have, and themfejves 
outright to booti yet they that have faith* faving faith, 
though but a little- qf \{, cannot do fo. Here therefore^ 
my brother, §§ thy miltake. 

Hope- \ a^ynjowledge it; hut yet ycmr fevere reflec* 
tiqn had a I mo (I made me angry. 

Chr. Why, I did but compare thee to fame of the 
birds that are of the brifker. fort, who will run to and 
fro in untrodden paths with the mell upon their heads: 
but pafs by that, and confider the matter under debate, 
and all mail be well betwixt thee and me. 

Hope. But Chriftian, thefe three fellows, I am per- 
Tu acted in my heart, are but a company of cowards j 

* Gen, xxv. Z2. £ ^ er « & 24. 

(d) Faith is said to he obtained by lot, 2 Peter i. 1. O ye 
©P little faith, wherefore do ye doubt ? Remember, it is your 
unspeakable mercy not to be left shut up in unbelief. What 
you have it by lot of free grace, by free gift. Bless the giver, 
and glory in the righteousness of our God and Saviour Jesus 
Christ. ' •• 



THE PILGRIM'S PROGRESS. I45 

would tliey have run elfe, think you, as they did, at the 
noife of one that was coming on the road ? Why did 
not Little-Faith pluck up a great heart? He might, 
methinks, have ftood cne brufh with them, and have 
yielded when there had been no remedy. 

Chr. That they are cowards many have faid, but 
few have found it fo in the time of trial. As for a great 
heart, Little-Faith had none ; and I perceive by thee 
my brother, hadst thou been the man concerned, thou 
art but for a brufh, and then to yield. And verily, fince 
this is the height of thy ftomach, now they are at a dis- 
tance from us, fhould they appear to thee, as they did 
. to him, they might put thee to fecond thoughts, (e) 

But confider again they are but journeymen thieves, 
they ferve under the king of the bottomless pit j who, 
if need be,\vill come unto their aid himfelf,and his voice 
is " as the roaring of a lion."* I myfelf have been en- 
gaged as this Lit-Je-Faith was, and I found it a terrible 
thing. Thefe three villains fet upon me and I begin- 
ning like a Christian to refift, they gave but a call, and 
in came their master; I would (as the saying is) have 
given my life for a penny ; but that, as God would have 
it, I was clothed with armour of proof. Aye, and yet, 
though I was fo harnessed, I found it hard work to quit 
myfelf like a man ; no man can tell what in that combac 
attends us, but he that hath been in the battle himfelf. (f) 

* 1 Pet. v. 8. 

(e) Ah S how easy is it to talk when enemies are out of sight ! 
We too often wax valiant in our own esteem, when we have con- 
stant need to humble ourselves under the mighty hand of God, 
knowing what mere nothings we are in ourselves. It makes a 
Christian speak tartly, when one sees self-exaltings in another 
Paul frequently speaks thus, from warm zeal for Christ's glory 
and strong love to the truth as it in Jesus Christ. 

(f) Who can stand in the evil day of temptation, when be- 
set with Faint-heart, Mistrust, and Guilt, backed by the power 
of their master, Satan. No one, unless armed with the whole 
armour of God ; and even then the power of such infernal 
foes makes it a hard fight to the Christian. But this is our glory 
the Lord shall fight for us, and we shall hold our peace ; we 
shall be silent as to ascribing any glory to ourselves, knowing 
our very enemies are part of ourselves, and that we have more 

T 



I46 THE PILGRIM'S PROGRESS. 

Hope. Well, but they ran, you fee, when they did 
but suppofe that one Great-Grace was in the way, 

Chr. True, They have often fled, both they and their 
matter, when Great-Grace hath but appeared; and no 
marvel, for he is the King's champion ; but I trow, you 
will put fame difference between Little-Faith and the 
King's champion. All the King's subjects are not his 
companions : nor can they when tired, to fuch feats of 
war as he. Is it meet to think that a little child mould 
handle Goliath as David did ? or, that there mould be 
the strength of an ox in a wren ? Some are ftrong, fome 
are weak; fome have great faith, fome little j this man 
was one of the weak,and therefore he went to the wall(g). 
I Hope. I would had it beenGreat-Grace for their fakes. 
I Chr. If it had been he, he might have had his hands 
full ; fori muft tela you,althoughGreat-Grace is excellent 
good at his weapons, and has, and can, fo long as he 
keeps them at the fword's point, do well enough with 
them; yet if they get within him, even Faint-heart, 
Miftruft, or the other it will go hard but they will 
throw up his heels. And when a man is down, you 
know, what can he do ? 

Whcfo looks well upon Great-Grace's face, shall fee 
thofe fears and cut there, that mall easily give demon- 
itration of what I fay. Yes, once I heard that he mould 
fay, (and that when he was in the combat) " We de- 
fpaired even of life." (h) How did thefe sturdy rogues 
and their fellows make David groan, mourn and roar r 
Yea Mordecai and Hezekiah too, though champions in 
their days, were forced to bestir them when by thefe 

than conquerors over all these (only) through HIM who loved 
us: Rom. viii. 27. 

(g) Pray mind this, ye lambs of the flock, whose knowledge 
is small, and whose faith is weak ; O never think the God ye 
believe in, the Saviour ye follow, is an austere master, who ex- 
pects more from you than you are able. When he calls for 
your service, look to him for strength ; expect all power and 
for every good work out of the fulness of Christ ; the more you 
receive from him, the more you will grow up in him, and be 
devoted to him. 

(Ii) Now here you see what is meant by Great-Grace, who 
is so often mentioned in this book, and by whom so many va- 
liant things were done. We read, " With great power tl e 



THB PILGRIM S PROGRESS. I47 

aflaulted ; and yet notwithstanding, thcyhad their coats 
foundly brufhed by them. Peter upon a time, would 
go try what he could do ; but though forhe do fay of 
him, that he is the prince of the apollles, they handled 
him fo that they made him at laft afraid of a forry girl. 

Besides, their king is at their whiftle j he is never out 
of hearing : and if at any time they be put to the worst, 
he, if possible, comes in to help them : and of him it is 
faid,* " The sword of him that slayeth at him cannot 
hold; the fpear the dart, nor the habergson; he es- 
teemeth iron as straw, and brass as rotten wood. The 
arrows cannot make him fly ; fling-stones are turned, 
with him, into stubble ; darts are counted as stubble; 
he laugheth at the ihakingof a fpear," What can a 
man do in this cafe ? It is true if a man could at every 
turn have Job's horse, and had fkill and courage to ride 
him, he might do notable things, j- " For his neck is 
clothed with thunder; he will not be afraid as the 
grasshopper; the glory of his noftrils is terrible; he 
paweth in the valley, rejoiceth in his strength, and goeth 
out to meet the armed men. He mocketh at fear, and 
is not affrighted, neither turneth back from the (word, 
The quiver rattleth against him, the glittering fpear 
and the fhield. He swalloweth the ground with fierce- 
ness and rage, neither believeth he thac it is the found 
of the trumpet. He saith among the trumpets, Hah, 
Hah, and he fmelleth the battle afar off, the thunder 
of the captains and the fhoutings." 

But for such footmen as thee and I are, let us never 
desire to meet an enemy, nor vaunt as if we could do 
better, when we hear of others that they have been foil- 
ed, nor be tickled at thoughts of our manhood, for fuch 
commonly come by the word when tried. Witness Pe- 
ter, of whom I made mention before ; he would swag- 
ger, aye, he would ; he would as his vain mind prompc- 

* Jobxli. 26— 29. \ Job xxxix. 19— 26. 

apostles witnessed of the resurrection of Jesus." Why was it ? 
Because — " Great Grace was upon them all " Acts iv. 3 >. So 
you see all is of grace, from first to last, in salvation If we 
do great things for Christ, vet, not unto us, but unto the great 
grace of our Lord be. all the glory. 



I 4.8 THE PILGRIM'S PROSRESS. 

ed to say, do better, and stand more for his Mafter, 
than all men j but who io foiled and run down by thefe 
villians as he (i) 

When therefore we hear that fuch robberies are done 
on the King's highway, two things become us to do : 
fir ft, to go out harnefTed, and to be sure to take a fhield 
with us ; for it was for want of that, that he who laid 
so luftily at Leviathan could not make him yield 5 and 
indeed, if that be wanting, he fears us not at all. 
Therefore he that had fkill hath faid, " Above all, take 
the fhield of faith, wherewith ye mail be able to quench 
all the fiery darts of the wicked."* 

It is good alio that we desire of the King a convoy, 
yea, that he will go with us himself. This made David 
rejoice when in the valley of the Shadow of Death : and 
Mofes was rather for dying where he stood, than to go 
one ftep without his God. 7 O my brother, if He will 
but go along with us, what need we be afraid of ten 
thoqfands that mall fet themselves against us ? J but 
without Him, the proud helpers fall under the slain. (k) 

I, for my part,have been in the fray before now ; and 
though (through the goodness of Him that is belt; I 
am, as you fee, alive, yet canno tboaft of my manhood. 
Glad shall I be, if I meet with no more fuch brunts; 
though I fear we are not gone beyond all danger. 

* Eph. vi. 16 f Exod. xxxiij, li % Ps. iti 5 — 8. 

xxvii. 1 — 3. Deut. xxxu 30. Isa. x. 4, 

(i) From this sweet and edifyang c •uversatini, learn not to 
think more highiv of yourself than you ought to think ; but to 
think sober! v, according; to the measure of faith which God 
hath dealt to you, Rom. xn. 3. Now it is of the very essence 
of faith to lead us out of all self-confidence and vain vaunting. 
For we know not how soon Faint-heart, Mistrust, and Guilt. 
may spring up in us. set upon us, and rob us of our comforts 
and spoil our joys. 

(k) But iiow contrary to this, is the waik and conduct of 
some who profess to he pilgrims, and yet can wilfully and 
deliberately go upon the devil's ground, and indulge them- 
selves in carnal pleasures and sinful diversions ? Such evuieniy 
declare in plain language, that they desire not the presence of 
God, hut that he s!k uid depart from them : but a day will come, 
which will bring on terrible reflections of mind for such things. 



THE PILGEIM'S PROCRESS. l4G 

since the iion and the bear have not as yet devoured me 
I hope God will also deliver us from the next uncir- 
curncised Philiftine. Then fang Chriftian : 

11 Poor Little-Faith ! hast been among the thieves ! 
* Wast robb'd ! Remember this, whoso believes. 
" And get more faith ; then shaUyou victors be, 
" Over ten thousand, else scarce over three." 

So they went on, and Ignorance followed. Thev 
went then till they came at a place where they faw a 
way put itself into their way, (1) and seemed withal to 
lie as straight as the way which they should go ; and 
here they knew not which of the two to take for both 
seemed straitgh before them; therefore here they stood 
still to consider. And as they were thinking about 
the way, behold a man (black of flesh, but covered with 
a very light robe ;) came to them, and asked them why 
they flood there ? They answered they were going to 
the Celeftial City, but knew not which of thefe ways 
to take. Follow me faid the man, it is thither that I 
am going. So they followed him in the way that 
now came into the road, which by degrees turned, and 
turned them fo from the City that they desired to go to 
that in a little time their iaces were turned away from 
it, yet they followed him. But, by and by, before they 
were aware, he led them both within the compafs of a 
net, in which they were both i'o entangled, that they 
knew not what to do j and with that the white robe 
fell off the black man's back; they then faw where 
they were, Wherefore there they lay crying fome 
time, for they could not get themfelves out (m) 



(i) By this way, and a way, it is plain the author means the 
way of self-righteousness, and the way of imputed righteous- 
ness of Christ. The former sticks fast and cle.ives close to 
pilgrims all their days. Whenever we turn aside to it, wc get 
out of the way to the city, yea, we see by degress their faces 
were turned away from it, and they were entangled in the net 
of pride and folly. 

(ni) Luther was wont to caution against the white, devil, as 
much as the black one ; for Satan transforms himself into an 
angel of light, and his ministers as ministers of righteousness, 



150 THE PILGRIM'S PROGRESS. 

Chr. Then faid Chriftian to his fellow, Now do 1 fee 
myfelf in an error. Did not the fhepherds bid us be- 
ware of the flatterer ? As is the faying of the wife man, 
fo we have found it this day, ce A man that fiattereth 
his neighbour, spreadeth a net for his feet."* 

Hope. They alfo gave us a note of directions about 
the way, for our more certain finding thereof; but 
therein we have alfo forgotten to read, and have not 
kept ourfelves from the paths of the deftroyer. Here 
David was wifer than we ; for faith he, " Concerning 
the works of men, by the word of thy lips, I have 
kept me from the paths of the deftroyer. "f 

Thus they bewailed themfelves in the net. At lafl 
they espied a shining one coming towards them, with 
a whip of small cord in his hand. When he was come 
to the place where they were, he asked them whence 
they came, and what they did there ! They told him, that 
they were poor pilgrims going to Zion, but were led 
out of their way by a black man clothed in white, who 
bid us, faid they, follow him, for he was going thither 
too. Then faid he with the whip, It is the flatterer, a 
falfe apoftle, that hath transformed himfelf into an an- 
gel of light J. So he rent the net, and let the men out. 
Then faid he to them, Follow me, that I may fet you in 
your way again; fo he led them back to the way which 
they had left to follow the Flatterer. Then he afked 
them faying, Where did you lie the laft night ? They 
faid, With the fhepherds upon the Delectable Moun- 
tains. He asked them then. If they had not a note of 
directions for the way ? They anfwered, Yes. Bur did 
you, faid he, when you were at a ftand, pluck out and 

* Prov. xxix. 5. f Ps. xvii.4. t 2 Cor. xi. 13. 14. 
Mat. xxiii. 27. 

2 Cor. xi. 14, 15. And how do they deceive souls ? By flattery. 
Leading poor sinners into a tine notion of some righteous cha- 
racter they have in themselves, what great advances they have 
made, and what high attainments they have .arrived to, even to 
he perfect in themselves, to be free from sin, and full of nothing 
but love. &c. O such flatterers and deceivers awfully abound 
m this day, deceiving the ignorant, and beguiling the unstable* 
Theto ate black men clothed in white, 



THE PILGRIMS PR0CRESS. I5I 

read your note ? They answered, No. He asked them, 
Why they faid, They forgot. He asked moreover, If 
the fhepherds did not bid them beware of the Flatterer? 
They anfwered, Yes: but we did not imagine, faid 
they, that this fine-fpoken man had been he. (n) 

Then I faw in my dream, that he commanded them 
to lie down; which when they did, he chaftifed them 
fore, to teach them the good way wherein they Ihould 
walk:* and as he chastised them he faid, "As many 
as I love, I rebuke and chaften ; be zealous, there/ore, 
and repent, "-f This done, he bid them go on their way, 
and take good heed to the other directions of the (hep- 
herds. So they thanked him for all his kindnefs, and 
went foftly along the right way finging, 

" Come hither, you that walk along the way, 

" See how the pilgrims fare, that go astray ; 

11 They catched are in an entangled net, 

" Cause they good counsel lightly did forget ; 

" 'Tis true, they rescu'd were, but yet you see, 

" They're scourg'd to boot ; let this your caution be." 

Now, after a while, they perceived afar off, one 
coming foftly and alone, all along the highway to meet 
them. Then said Chriftian to his fellow, Yonder is a 
man with his back towards Zion, and he is coming to 
meet us. 

Hope. I fee him, let us take heed to ourfelves now, 
left he mould prove a flatterer alfo. 

* Deut. xxv. 22. Cor. iv. 17. f R e *> »'»• ' 9 - Heb. xii. 6, 

(n) By this shining one, understand the loving Lord the 
Holy Ghost, the leader and guide of Christ's people. When 
they err and stray from Jesus, the way, and are drawn from 
him as the Truth, the Spirit conies with his rod of convic- 
tion and chastisement, to whip souls for their self-righteous- 
ness and folly, back to Christ, to trust wholly in him, to rely 
only on him, and to walk in some fellowship with him. So 
he acted by the Galatian church, who was the flattered into a no- 
tion of self-righteousness and self-justification So David, when 
he found himself near lost, cries out — " He restoreth my soul, 
he leadeth me in paths of righteousness for his name's sake," 
J'sa. xxiii.3. 



5'2 THE PILGRIM'S PROGRESS. 

So he drew nearer, and nearer and at lad came up to 
them. His name was Atheift, and he afked them 
whither they were going ? 

Chr. We are going to Mount Zion. 

Then Atheift fell into a very great laughter* 

Chr. What is the meaning of your- laughter ? 

Atheift. I laugh to fee what ignorant perfons you are 
to take upon you fuch a tedious journey, and yet are 
like to have nothing but your travel for your pains. 

Chr. Why, man, do you think we shall not be re- 
ceived ? 

Atheift. Received ! there is not fuch a place as you 
dream of in all this world.* 

Chr. But there is in the world to come. 

Atheist. When I was at home in mine own country, 
I heard as you now affirm, and from that hearing went 
out to fee, and have been feeking this city thefe twenty 
years, but find no more of it than I did the firft day I 
fet out. 

Chr. We have both heard and believe that there is 
fuch a place to be found. 

Atheift. Had not I, when at home, believed, I had 
not come thus fartofeek j but rinding none, (and yet 
I should, had there been fuch a place to be found, for 
I have gone to feek it further than you,) I am going 
back again, and will seek to refrefh myfelf with the 
things that I then caft away, for hopes of that which 
I now fee is not. 

Chr. Then faid Chriftian to Hopeful his companion, 
Is it true which this man hath faid ? 

Hope. Take heed, he is one of the flatterers : re- 
member what it hath coft us once already for our hear- 
kening to fuch kind of fellows. What ! no Mount 
Zion ? Did we not fee from the Delectable Mountains, 
the gate of the City ? Alfo, are we not now to walk by 
fai^h ! Let us go on, (faid Hopeful) left the man with 
the whip overtakes us again, (o) 

* Psa. liii.l. f Eccl. x. 15. 

(o) See how we are surrounded with different enemies No 
soonef have they escaped the self-righteous flatterer, but they 



THE PILGRIM'S PROGRESS. J 5?. 

You fhould have taught me that lefion, which f will 
round you in the ears withal : " Ceafe, my Ton, to here 
the inftruction that caufeth to err from the words of 
knowledge j"* I fay, my brother, ceafe to here him, and 
let us believe to the laving of the foul. 

Chr. My brother, I did not put the queftion to thee, 
for that I doubted of the truth of your belief myfclf, but 
to prove thee, and to fetch from thee a fruit of the ho- 
nefty of thy heart. As for this man, I know that he is 
blinded by the god of this world. Let thee and me go 
on knowing that we have belief of the truth, and no 
lie is of the truth. f 

Hope. Nowl do rejoice in the hope of the glory of 
God. So they turned away from the man, and he, 
laughing at them, went his way. 

I faw then in my dream, that they went till they 
came into a certain country, whofe air naturally tended 
to make one drowfy, if he came a ftranger into it. And 
here Hopeful began to be very dull and heavy to ileep; 
wherefore he faid unto Chriftian, I do now begin to 
grow fo drowfy, that I can scarcely hold open my eyes: 
let us lie down here and take one nap. 

Chr. By no means, faid the other, left fleeping we 
never wake more. 

Hope. Why, my brother? Sleep is refreshing to the 
labouring man, we may be refrefhed, if we take a nap. 

Chr. Do you not remember, that one of the fhepherds 
bid us beware of the Enchanted Ground f He meant 
by that, that we mould beware of fleeping; wherefore 
let us not deep, as others do, J but let us watch and be 
ibber. (p) 

* Piov. xix, 27. f I John ii. 21. J T licss. v. 6. 

meet with the openly profane and licentious mocker. Aye, and 
he set out, and went far too, yea, farther than they ; but be- 
hold he has turned his back upon all, and though he had been 
twenty years a seeker, vet now he proves, he has neither faith 
nor hope, but" ridicules alias delusion. Awful to think of! O 
what a special mercy to be kept believing and persevering, and 
not regarding the ridicule of apostates ! 

(p) O Christian, beware of sleeping on this enchanted 
ground ! When all things go easy, smooth, and weil we are 



154 THE PILGRIM S PROGRESS. 

Hope. I acknowledge myfelf in a fault, and had I 
been here alone, I had by sleeping run the danger of 
death. I fee it is true what the wife man faith, " Two 
are better than one."* Hitherco hath thy company 
been my mercy, and thou (halt have a good reward for 
thy labour. 

Chr. Now then, faid Chriftian, to prevent drowfinefs 
in this place, let us fall into good difcourfe. 

Hope. Y7ith all my heart faid the other. 

Chr. Where (hall we begin ? 

Hope. Where God began with us: but do you begin 3 
if you pleafe. 

Chr. I will fing you firft a fong. 

"When saints do sleepy grow, let them come hither, 
"And hear how these two pilgrims talk together, 
"Yea, let them learn of them in any-wise 
"Thus to keep open their drowsy slumbering eyes. 
"Saints fellowship, if it be manag'd well, 
"Keeps them awake, and that in spite of hell." (p) 

Chr. Then Chriftian began, and faid, I will afk you 
a question. How came you to think at firft of fo do- 
ing as you do now ? 

Hope. Do you mean, how came I at firft to look 
after the good of my foul. 

* Eccl. iv. 9. 

prone to grow drowsyin soul. How many are the calls in the 
word against spiritual slumber! and yet how many professors 
through the enchanted air of this world, are fallen into the 
deep sleep of formality ! Be warned by them to cry tojhy 
Lord to keep thee awake to righteousness, and vigorous in the 
ways of thy Lord. . ■ 

(p) Observation fully evinces this truth, and when the soul 
slumbers, the tongue is mute to spiritual converse, and the 
truths of Jesus freeze on the lips; while the man is all ear to 
hear, and all tongue to talk of vain, worldly and trifling things. 
Beware of such sleepy professors. You are in danger of catch- 
ing the infection ; you are sure to get no spiritual edification 
from them; and there is little hope of being profitable to them; 
but be sure to be faithful to them, and prize the company of 
lively Christians 



THE PILGRIM'S PROGRESS. h$ $ 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the delight of 
thofe things which were feen and fold at our Fair; 
things which I believe would have, had I continued in 
them ftill, drowned me in perdition and destruction. 

Chr. What things were they ? 

Hope. All the treafures and riches of the world. 
Alfo, I delighted much in rioting, revelling, drinking, 
fwearing, lying, uncleannefs, fabbath-breaking, and 
what not, that tended to deftroy the foul. But I found 
at laft, by hearing and confidering of things that are 
divine, which indeed I heard of you, as alfo of beloved 
Faithful, that was put to death for his faith and good 
living in Vanity-Fair, " That the end of thefe things is 
death."* And that for thefe things fake, the wrath of 
God cometh on the children of difobedience.f 

Chr. And did you prefently fall under the power of 
this conviction ? 

Hope. No, I was not willing prefently to know the 
evil of fin, nor the damnation that follows upon the 
commiffion of it ; but endeavoured, when my mind firft 
began to be fnaken with the word, to fhut mine eyes 
againft the light thereof. 

Chr. But what was the caufe of your carrying of ic 
thus to the firft workings of God's Spirit upon you? 

Hope. The caufes were, J. I was ignorant that this 
was the work of God upon me. I never thought that 
by awakenings for fin, God at firft begins the conver- 
fion of a finner. 2. Sin was yet very fweec to my flefh, 
and I was loth to leave it. 3. I could not tell how to 
part with mine old companions, their pretence and 
actions were fo deferable unto me. 4. The hours in 
which convictions were upon me, were fuch troyble- 
fome and fuch heart-trightening hours, that I could not 
bear, no not fo much as the remembrance of them upon 
my heart. (r) 

* Rom. vi. 2 : . 23. •{■ Eph. v. G. 

(r) Here you see, as our Lord says, " It is the Spirit who 
qniekeneth, the flesh profiteth nothing," John vi. 63. The 
tietjt, or our earrutl nature, so far from profiting in the Work 
U 2 



I56 THE PILGRIM'S PROGRESS. 

Chr. Then, as it feems, fometimes you got rid of 
your troubles? 

Hope. Yes, verily, but it would come into ray mind 
again, and then I would be as bad, nay worfe, than I 
was before. 

Chr. Why, what was it that brought your fins to 
mind again? 

Hope. Many things; as, 

1. If I did but meet a good man in the ftreets ; or, 

g. If I have heard any read in the Bible ; or, 

3. If mine head did begin to ache ; or, 

4. If J were told that fome of my neighbours were 
fick ; or, 

5. If I heard the bell toll for fome that were dead; or, 

6. If I thought of dying my fe)f; or, 

7. If I heard that fudden death happened to others; 

8. But efpecially when I thought ofmyfelf, that I 
mutt come quickly to judgment. 

Chr. And could you at any time, with eafe, get off 
the guilt of fin, when by any of thefe ways it came upon 
your" 

Hope. No, not I; for then they got fader hold of my 
confeience j and then, if I did but think of going back 
to fin, (though my mind was turned againft it) it would 
be double torment to me. 

Ch. And how did you then ? 

Hope. I thought I muft endeavour to mend my life ; 
for ellV, thought I, I am fure to be damned. 

Chr. And did you endeavour to mend ? 

of conversion to Christ, that it is at enmity against him, and 
counteracts anu opposes the Spirit's work in shewing us our 
want of him, and bringing us to him. Man's nature unci God's 
grace arc two direct opposites. Nature opposes but grace 
subdues nature, and brings it to submission and subjection. 
Are we truly convinced of sin, and converted to Christ? This 
is a certain and sure evidence of it, — we shall say from our 
hearts. Not unto us, nor unto any yieldings and compliances of 
our nature, free-will and power, but unto thy name, O Lord, 
be all the glory, For it is by thy free, sovereign, efficacious 
grace, vve are what we are. Hence ^ see the ignorance, folly, 
and pride, or those who exalt free-will and nature's power, &,c. 
Verily they do not know themselves even as they are known. 



TH£ PILGRIM'S PROGRESS. Ifi 

Hope. Yes; and I fled from not only my fins, bat 
finful company too, and betook me to religious duties; 
as praying, reading, weeping for fin, fpeaking truth to 
my neighbours, &c. Thefe things did I, with many 
others, too much here to relate. 

Chr. And did you think yourfelf well then? 

Hope. Yes, for a while; but at the laft my trouble 
came tumbling upon me again, and that over the neck 
of all my reformations. 

Chr. How came that about, fince you were now re- 
formed ? 

Hope. There were feveral things brought it upon 
me, efpecially fuch fayings as thefe : " All our righte- 
ousnefs are as filthy rags — By the works of the law no 
man (hall be juftified. — When we have done all thefe 
things, fay, We are unprofitable :"* with many more 
fuch like. From whence I began to reafon with my- 
feif thus: If all my righteoufhefles areas filthy rags; 
if by the deeds of the law no man can be juftified ; and 
if, when we have done all, we are unprofitable: then it 
is but folly to think of heaven by the law. I farther 
thought thus : If a man runs a hundred pounds into the 
fhopkeeper's debt, and after that pays for all that he 
fhall fetch; yet, if this old debt ftands (till in the book 
uncrolTed, the fhopkeeper may fue him for it, and call 
him into prifon til! he fhall pay the debt. 

Chr. Well, and how did you apply this to yourfelf? 

Hope. Why, I thought thus with myfelf: I have by 
my fins run a great way into God's book, and that my 
now reforming will not pay off that fcore ; therefore I 
fhould think (till, under all my prefent amendments. 
But how fhall I be freed from that damnation I brought 
myfelf in danger of by my former tranfgrefiions ? 

Chr. A very good application ; but pray go on. 

Hope. Another thing that hath troubled me even 
fince my late amendments, is, that if I look narrowly 
into the beft of what I do now, I ftill see fin, new fin, 
mixing itfelf with the beft of what I do: fo that now 
I am forced to conclude, that notwithstanding my for- 
mer found conceits of myfelf and duties, I have corn- 

* Isa. Ixiv. 6- Gal. ii 16, Luke xv.i. It. 



I58 THE PILGRIM'S PROGRESS. 

mitted fin enough in one day to fend me to hell, though 
my former life had been faultlefs. (t) 

Chr. And what did you then ? 

Hope. Do ! I could not tell what to do, till I broke 
my mind to Faithful; for he and I were well acquainted. 
And he told me, that unlefs ) could obtain the righte- 
oufhefs of a man that never finned, neither mine own, 
nor all the righteoufnefs in the world, could fave me.(f) 

Chr. And did you think he fpake true ? 

Hope. Had he told me so when I was pleafed and 
fatisfied with mine own amendments, I had called hirn 
fool for his pains; but now fince I see mine own infir- 
mity, and the fin which cleaves to my bell performance, 
I have been forced to be of his opinion. 

Chr. But did you think, when at flrft he fuggefted it 
to you, that there was fuch a man to be found, of whom 
it might juftly be faid, that he never committed fin ? 

Hope. I muft confefs the words at firft founded 
ftrangely, but after a little more talk, and company 
with him, I had full conviction about it. 

Chr. And did you afk what man this was, and how 
you muft be juftified by him ? 

(s) Thus you see in conversion the Lord does not act upon 
us by force and complusion, as though we were inanimate 
stocks or stones, or irrational animals, or mere machines. No, 
We have understanding. He enlightens it. Then we come 
to a sound mind; we think right, and reason justly. We have 
wills ; what the understanding judges best, the will approves, 
and then the affections follow after; and thus we choose Christ 
for our Saviour, and glory only in his righteousness and salva- 
tion. When the heavenly light of truth makes manifest what 
we are. and the danger we are in, then we rationally flee from 
the wrath to come, to Christ the refuge set before us. 

(t) Here is the touchstone to try whether conviction and 
conversion are from the Spirit of truth, or not. Many talk of 
conviction and conversion work, who are yet whole in heart, 
and strong in confidence of a righteousness of their own, or.of 
being made righteous in themselves, instead of looking solely 
to, and trusting wholly in, the infinitely perfect and everlast- 
ingly glorious righteousness of the God-man, Christ Jesus, and 
desiring to be clothed in that, and found in hirn. Ail convic- 
tion and conversion short of this, leaves the soul short of Christ's 
righteousness of hope, and of heaven. 



THE PILGRIM S PROGRESS. IC<J 

Hope. Yes, and he told me it was the Lord Jefus, * 
that dwelleth on the right-hand of the Molt High : and 
thus, faid he, you muft be juftified by him, even by 
truftingto what he hath done by himfelf in the days of 
his fleih, and fufFered when he did hang on the free. I 
alked him further, how that man's righteoufnefs could 
be of that efficacy, as to juftify another before God? 
And he told me, He was the mighty God, and did what 
he did, and died the death alfo, not for himfelf, but for 
me j to whom his doings, and the worthinefs of them, 
mould be imputed, if I believed on him. 

Chr. And what did you do then ? 

Hope. I made my objections againft my believing", 
for that I thought he was not willing to fave me. 

Chr. And what faid Faithful to you then ? 

Hope He bid me go to him and fee. Then I faid, 
it was preemption. He faid, No, for I was invited to 
come. j Then he gave me a book of jefus's inditing, 
to encourage me the more freely to come ; and he faid 
concerning that book, that every jot and title thereof 
ilood firmer than heaven and earth. J Then I afked 
him, what I muft do when i came, and he told me, I 
muft entreat on my knees, j| with all my heart and foul, 
the Father to reveal him to me. 

Then I alked him further, how I muft make my 
fupplication to him §. And he faid, Go, and thou 
(halt find him upon a mercy-feat, % where he fits all the 
year long, to give pardon and forgivenefs to them that 
come, I told him, that I knew not what to fay 
when I came. And he bid me fay to this effect; 
<c God be merciful to me a finner, and make me to 
know and believe in Jefus Chrift : for I fee, that if his 
righteoufnefs had not been, or I had not faith in that 
righteoufnefs, I am utterly calt away." (uj Lord, I 

* Heb, x. Rom. iv. 25. Col. I. M. 1 Pet. i. 19. 

f Matt, xi. 28. X MatU xxiv ' 35. || Psa, xcv. 6. Dan. vi. 10. 

§ Jer. xxix. 12, 13. 

*] Exod. xxv. 22. Lev. xvi- 2. Numb. vii. 89. Heb. iv. 16. 

(u) Pray mind this. The grand object of a sensible sinner 
is righteousness. He has it not in himself. This !ia knows. 



l60 THE PILGRIM'S PROGRESS. 

have heard that thou art a merciful God, and hail or- 
dained that thy Son, Jefus Chrift, fhould be the Saviour, 
of the world: and, moreover, that thou art willing to 
beftow him upon fuch a poor finner as I am, (and I am 
a finner indeed) Lord, cake therefore this opportunity, 
and manifeft thy grace in the falvation of my foul, 
through thy Son Jefus Chrift, Amen." 

Chr. And did you do as you were bidden ? 

Hope. Yes, over, and over, and over. 

Chr. And did the Father reveal the Son to you ? 

Hope. Not at firft, nor fecond, nor third, nor fourth, 
nor fifth; no nor at the fixth time neither, (x) 

Chr. What did you do then? 

Hope. What ! why I could not tell what to do. 

Chr. Had you not thoughts of leaving off praying ? 

Hope. Yes, and a hundred times twice told. 

Chr. And what was the reafon you did not ? 

Hope. I believed that that was true, which hath been 
told me, to wit, that without the righteoufnefs of this 
Chrift, all the world could not fave me : and therefore 
thought I with myfelf, if I leave off I die, and I can 
but die at the throne of grace. And withal this came 
into my mind. rt If it tarry, wait for it, becaufe it will 
iurely come, and will not tarry."* So I continued 
praying, until the Father (hewed me his Son. 

* flab. it. 3, 

Where is it to be found ? In Christ only. This is a revealed 
truth ; and without faith in this, every sinner must be lost. 
Consider, it is at the peril of your souls that you reject the righ- 
teousness of Christ, and do not believe that God imputes it 
without works for the justification of the ungodly. O ye stout- 
hearted, self righteous sinners, ye are, tar from righteousness! 
Know this and tremble 

(x) I here maybe, and often are, very great discourage- 
ments found in the sinner's heart, when he first begins to seek 
the Loui. Ho?, he has Christ's faithful word of promise, 
'•Seek, and ye shad Bird," &c. Luke xi. 9. " The vision is 
for an appointed tune; it shall come: though it tarry, wait 
iorit; because it will surely come, and will not tarry," Hab. 
if. 3. 

(y) The true nature of faith is, to believe and rest upon the 
word of truth, and wait for the promised comfort. That 
faith ^* hie h js the gift of God leads the soul to wait upon and 



THE PILGRIM'S PROGRESS. l6l 

Chr. And how was he revealed unto you ? 

Hope. I did not fee him with my bodily eyes, but 
with the eyes of mine underftanding* : and thus it was. 
One day I was very fad, I think fadder than at any- 
one time of my life, and this fadnefs was through a 
frefli fight of the greatnefs and vilenefs of my (ins. 
And I was then looking for nothing but hell, and the 
cverlafting damnation of my foul, fuddenly as I 
thought, I faw the Lord Jefus looking down from hea- 
ven upon me, and faying, Believe on the Lord jefus 
Chrift, and thou (halt be faved.f 

But I replied, Lord, I am a c;reat, a very great Tin- 
ner : And he anfwered, <c My grace is fufhcient for 
thee J." Then I faid, But, Lord, what is believing ? 
And then I faw from the faying, <c he that cometh to 
me fhall never hunger, and he that believeth on me 
mall never thirft§," that believing and coming was all 
one ; and that he that came, that is, ran out in his 
heart and affections after falvation by Chrift, he indeed 
believed in Chrift. Then the water ftood in mine eyes, 
and I afked farther, But, Lord, may fuch a great fin- 
ner as I am, be indeed accepted of thee, and be faved 
by thee ? And I heard him fay, " And him that com- 
eth to me, I will in no wife eaft out ||." Then I faid, 
But how, Lord, muft I confider of thee in my coming 
to thee, that my faith may be placed aright upon thee i 
Then he faid, f Chrift came into the world to fave 
fmners. He is the end of the law for righreoufness to 
every one that believes. He died for our fins, and rofe 
again for our juftification. He loved us, and wafhed us 
from our fins in his own blood : he is a mediator be- 
twixt God and us: he ever liveth to make iriterceffion 
for us**." From all which I gathered, that I muft look 



* Eph. i. 18, ID. f Acts xvi. 30, 31. +2 Cor. xiii 9, § John vi. 3J. 
J| John vi. Jo'. ^f t Tim. i. 15. Hum. x.4. Ctuip iv. 
** lieb. vii. 2\, 25. 



cry to God, and not to rest till it has some blessed testimony 
from God, of interest in the love and favour of God in Christ 
Jesus. But O how many professors rest short of this? 
No 5 X 



I6t *he pilgrim's progress, 

for righteoufnefs in his pardon (z) and for Satisfaction 
for my fins by his blood, that what they did in obedi- 
ence to his Father's law, and in submitting to the penl- 
ty thereof, was not for himfelf, but for him that will 
accept it for his falvation, and be thankful. And notf 
was my heart full of joy f mine eyes full of tears, and 
mine affections running over with love to the name, 
people, and ways of Jesus Christ. 

Chr. This was a revelation of Chrift to your foul 
indeed : but tell me particularly, what effecl: this had 
upon your fpirit ? 

Hope. It made me fee that all the world, notwith- 
ftanding all the righteoufnefs thereof, is in a ftate of 
condemnation : it made me fee that God the Father, 
though he be juft, can juftly juftify the coming finner : 
it made me greatly afhamed of the vilenefs of my for- 
mer life, and confounded me with a fenfe of mine own 
ignorance ! for there never came a thought into my 
heart before now, that mewed me fo the beauty of 
jefus Chrift : it made me love a holy life, and long to 
do fomethicg for the honour and glory of the name of 
the Lord Jefus : yea, I thought that if I had now a 
thoufand gallons of blood in my body, I could fpill it 
ill for the fake of the Lord Jefus. 

1 faw in my dream, that Hopeful looked back and 
faw Ignorance, whom they had left behind, coming 
after : Look, faid he to Cbriftian, how far yonder 
youngfter loitereth behind. 

Chr. Ay, ay, I fee him j he careth not for our com- 
pany. 

Hope, But I trow it would not have hurt him, had 
lie kept pace with us hitherto. 



(z) Reader, never think that you arc fully convinced of 
the whole truth ; nor believe fully of Christ according to the 
scriptures, unless you have seen as much need of Christ's 
glorious righteousness to justify, as of his precious blood to 
pardon you. Both are revealed in the gospel: both are the 
objects <>f faith ; by both is the conscience pacified, the heart 
purified the soul justified, and Jesus glorified in the heart, lip . 
and Jife* 



THE PILGRIM*S PROGRESS. l6j 

Chr. That is true ; but I'll warrant you he thinketh 
otherwife. 

Hope. That I think he doth ; but however, let us 
tarry for him. (So they did.) 

Then Chriftian faid to him, Come away, man, why 
do you (lay fo behind ? 

Ignor. I take my pleafure in walking alone, even 
more a great deal than in company, unlefs I like it 
better. 

Then faid Ghriftian to Hopeful (but foftly) Did I not 
tell you he cared not for our company ? But however 
laid he, come up, and let us talk away the time in this 
folitary place. Then directing his fpeech to Ignorance 
he faid, Come, how do you do? How Hands it between 
God and your foul now ? 

Ignor. I hope well, for I am always full of good 
notions, that come into my mind, to comfort me as I 
walk. (a). 

Chr, What good motions ? Pray tell us. 

Ignor. Why, I think of God and Heaven. 

Chr. So do the devils and damned fpirits. 

Ignor. But 1 think of them and defire them. 

Chr. So do many that are never like to come there. 
° The foul of the iluggard defires, and hath nothing." 

Ignor. But I think of them, and leave all for them. 

Chr. That I doubt : for to leave all is a very hard 
matter -, yea, a harder matter than many are aware of. 

(a) Real Christians are often put to a stand, while they 
iind and feel the working of all corruptions and sins in their 
nature ; and when they hear others talk so highly of themselves 
how full their hearts are of love to God, good motions, &c. 
and without any complainings of the plague of their hearts. 
But all this from the ignorance of their own hearts ; and 
pride and self righteousness harden them against feeling it 
desperate wickedness. But divine teaching causes a christian 
to see, know, and feel the worst of himself, that he may glory 
of nothing in or of himself, but that all his glorying should be 
of what precious Christ is to him, and what he is in Christ. 
See the contrary of all this exemplified in Ignorance, in whom 
We see as \n a mirror, many professors who are strangers to 
their own hearts ; hence are deceived into vain self- con ti- 
de nee. 

X 2 



164 the pilgrim's progress. 

But why or by what, art thou perfuaded that thou haft 
left all for God and heaven ? 

Ignor. My heart tells me fo. 

Chr. The wife man fays^ <e He that trufts his own 
heart is a fool *." 

Ignor. This is fpoken of an evil heart but mine is a 
good one. 

Chr. But how doft thou prove that ? 

Ignor. It comfotts me in the hopes of heaven. 

Chr. That may be through its deceitfulnefs j for a 
man's heart may minifter comfort to him in the hopes 
of that thing for which he has yet no ground to hope. 

Ignor. But my heart and life agree together, and 
therefore my hope is well grounded. 

Chr. Who told thee that thy heart and life agree 
together ? 

Ignor. My heart tells me fo. 

Chr. Afk my fellow if I be a thief? Thy heart tells 
thee fo 1 Except the word of God beareth witnefs in 
this matter, other teftimony is of no value. 

Ignor. But is it not a good heart that has good 
thoughts ? And is it not a good life, that is according 
to God's eommandme«ts ? 

Chr. Yes, that is a good heart that hath good 
thoughts, and that is a good life that is according to 
God's commandments j but it is one thing indeed to 
have thefe, and another thing to think fo. 

Ignor. Pray, what count you good thoughts, and a 
life according to God's commandments? 

Chr. There are good thoughts of divers kinds -, fome 
refpecling ourfelves, fome God, fome Chrift,and fome 
Other things. 
Jgnor. What be good thoughts refpectingourfelves ? 

Chr. Such as agree with the word of God. 

Ignor. When do our thoughts of ourfelves argee 
with the word of God ? 

Chr. When we pafs the fame* judgment upon our? 
felves which the world paffes. To explain myiclf: the 
word of God faith of perfons in a natural condition, 
There is^oone righteous, there is nonethatdoeth gooclf 

* Pioy. xxvi'ii. 56, j; K om. iii. Gen. vL S, 



THI PILGRIM'S PROGRESS. I65 

It faith alfo, that " every imagination of the heart of 
man is only evil, and that continually." And again, 
"The imagination of man's heart is evil, from his 
youth." Now then, when we think thus of ourfelves 
having fenfe thereof, then are our thoughts good ones 
becaufe of the word of God. 

Ignor. I will never believe that my heart is thus 
bad (b) 

Chr. Therefore thou never*hadft one good thought 
concerning thyfelf in thy life. But let me go on. As 
the word pafTeth a judgment upon our hearts, so it 
pafleth judgment upon our ways ; and when the 
thoughts of our hearts and ways agree with the judg- 
ment which the word giveth of both, then are both 
good, becaufe agreeing thereto. 

Ignor, Make out your meaning. 

Chr. Why, the word of God faith, that man's ways 
are crooked ways* ; not good, but perverfe : it faith, 
they are naturally out of the good way, they have not 
known it. Now when a man thus thinketh of his 
ways j I. fay, when he doth fenfihly, and with heart- 
^humiliation, thus think j then hath he good thoughts 
of his own ways, becaufe his thoughts now agree with 
the judgment of the word of God. 

Ignor. What are good thoughts concerning God ? ) 

Chr. Even (as I have faid concerning oursfelves 
when our thoughts of God do agree with what the 
word faith of him; and that is, when we think of his 
being and attributes as the word hath taught ; of 
which I cannot now difcourfe at large ; but to ipeak of 
him in reference to us ; we then have right thoughts of 
God when we think that he knows us better than we 

* Ps. cxxv. 5 Prov.ii. IS* Eon 1 , itu 

(b) No, no man naturally can. But this is a true sign' 
{hat the light from heaven hath not shined into the heart; and 
made it manifest, how superlatively wicked the heart is,, and- 
consequently how it deceives ignorant professors with a notion 
of being gw>il in themselves, and keeps ihem from wholly 
relyiu" upon .Christ's atonement for pardon, and trusting only 
tq bis i!«hu*ousi:ess for justification . uuto life. 



166 THE PILGRIM'S PROGRESS. 

know ourfelves, and can fee fin in us when and where 
we can fee none in ourfelves : when we think he knows 
our inmoft thoughts, and that our heart, with all its 
depths, is always open unto his eyes : alfo when we 
think that all our righteoufnefs (links in his noftrils and 
that therefore he cannot abide to fee us Hand before 
him in any confidence, even in all our beft perfor- 
mances? 

Ignor. Do you thirik that I am fuch a fool as to 
think God can fee no farther than I ? Or, that I would 
come to God in the beft of my performances ? 

Chr. Why how doft thou think in this matter ? 

Ignor. Why, to be Ihort, I think I muft believe in 
Chrift for juftification. 

Chr. How r" Think thou muft believe on Chrift, 
when thou feeft not the need of him ! Thou neither 
seeft thy original nor actual infirmities j but has fuch 
an opinion of thyfelf, and of what thou doft, as plainly 
renders thee to be one that did never fee a neceffity of 
Chrift's perfonal righteoufnefs to juftify thee before 
God (c). How then doft thou fay, I believe in Chrift i 

Ignor. I believe well enough for al! that. 

Chr. How doft thou believe ? 
Ignor. I believe that Chrift died for finners: and 
that I fhall be juftified before God from the curfe, 
through his gracious acceptance of my obedience to the 
law. Or thus, Chrift makes my duties, that are reli- 
gious, acceptable to his Father by virtue of his merits, 
and fo fhall I be juftified (d). 

(c) Here we see how naturally the notion of man's right- 
eousness blinds his eyes so, and keeps his heart from believ- 
ing that Chrsit's personal righteousness alone justifies a sinner 
in the sight of God ; and yet such talk bravely of believing 
but their faith is only fancy. They do not believe unto right- 
eousness, but imagine they have now, orshall get a righteous- 
ness of their own, gome how or other. Awful delusion ! 

(d) Here is the very essence of that delusion which works 
by a lye, and so much prevails, and keeps up an unscriptural 
hope in the hearts of so many professors. Do, reader, study 
this poinc weH ; for here seems to be a shew of scriptural truth 
while the rankest poison lies concealed in it. For it is utterly 



THE PILGRIM'S PROGRESS. 1 67 

Chr. Let me give an answer to this confr fllon of thy 
faith. 

1. Thou believeft with a fantaftieal faich ; for this 
faith is now here defcribed in the word. 

2. Thou Oelieveft with a falfe faith, becaufe it taketh 
juftification from the perfonal righteoufnefs of Chrift, 
and applies it to thy own. 

3. This faith maketh not Chrift a juftifier of the per- 
fon, but of thy actions ; and of thy perfon for thy ac- 
tions fake, which is falfe. 

4. Therefore this faith is deceitful, even fuch as will 
leave thee under wrath in the day of God Almighty : 
for true juftifying-faith put the foul (as fenfible of its 
loft condition by the law) upon flying for refuge unto 
Chrift's righteoufnefs (which he maketh, for juftifica- 
tion, thy obedience accepted with God, but is perfonal 
obedience to the iaw, in doing and fufrering for us what 
that required at our hands) : this righteoufnefs, I fay, 
true faith accepteth : under the (kirt of which the 
foul being fhrouded, and by it prefented as fpotlefs 
before God, it is accepted, and acquitted from con- 
demnation (c). 

Ignor. What, would you have us truft to what Chrift 
in his own perfon hath done without us ? This conceit 
would loofen the reins of our luft, and tolerate us to 
lire as we lift : for what matter how we live, if we may 
be juftified by Chrift's perfonal righteoufnefs, from all 
when we believe it (f). 



subversive of, and contrary to the faith and hope of the 
gospel. 

(e) Under these four heads, we have a most excellent 
detection of a presumptive and most dangerous error which 
now greatly prevails ; as well as a scriptural view of the nature 
of true faith, and the object it fixes on wholly aud solely for 
justification before God, and acceptance with God. Reader, 
for thy soul's sake look to thy foundation. See that you build 
upon nothing in self but all upon that are sure foundation 
which God hath laid, even his beloved Son, and his perfect 
righteousness. 

(f) No sooner can you propose to an ignorant professor 



16$ THE pilgrim's PROGRESS. 

Chr. Ignorance is thy name, and as thy name is, fa 
art thou ; even this thy anfwer demonftrateth what I 
fay. Ignorant thou art of what juftifyingrighteoufnefs 
js, and as ignorant how to fecure thy foul through the 
faith of it from the heavy wrath of God. Yea, thou 
art alfo ignorant of the true effects of faving faith in 
this righteoufnefs of Chrift, which is to bow and win 
over the heart to God in Chrift, to love his name, his 
word, ways and people, and not as thou ignorantly ima- 
gined. 

Hope. Afk him if he ever had Chrift revealed to 
him from heaven (g) 

Christ's righteousness alone for justification, bufe he instantly 
displays his ignorance of the power of the truth, and the influ- 
ence of faith, by crying out, li Antinomianism ! O you are 
for destroying holiness at the root, and for bringing in licen- 
tiousness like a flood." Thus pride works by the lye, and is 
supported by self-righteousness, in opposition to God's grace, 
and submission to Christ's righteousness. Under this plausi- 
ble pretence for holiness, Christ's righteousness is rejected, 
and men are hardened in sinful pride ; and they grow stout 
hearted against the imputed righteousness of Christ, by esta- 
blishing their own. This is a spreading heresy of the flesh, 
\rhich most dreadfully prevails, at this day. Be not deceived, 
(g) This, by all natural men, is deemed the very height of 
enthusiasm; but a spiritual man knows the blessedness, and 
rejoices in the comfort of this. It is a close question ; what 
may we understand by it ? Doubtless, what Paul means, when 
he says, " It pleased God to reveal his Sort in me," Gal. i. 16. 
that is, he had such an internal, spiritual, experimental sight 
and knowledge of Christ, and of salvation by him, that his 
lieart embraced him, his soul cleaved to him, his spirit rejoiced 
in him ; his whole man was swallowed up with the love of 
film, so that he cried out in the joy of his soul, This is my be- 
loved and my friend — my Sa\iour, my God, and my salvati- 
on. He is the chief of ten thousand, and altogether lovely, 
We know nothing of Christ's savingly, comfortably, and expU 
rimentaliy, till he is pleased thus to reveal himself to us, Matt, 
si. 27. This spiritual revelation of Christ to the heart, is a 
blessing and comfort agreeable to, and consequently upon, 
believjng on Christ, as revealed outwardly in the word. — ■ 
Therefore every believer should wait, and look, and long, and 
pray for it. Beware you do not despise it, if you do, you 
•will betray your ignorance of spiritual things, as Ignorance did. 



THE PILGRIM'S PROGRESS. 169 

Igrifcr. What ! you arc a mm for revelation ! I do 
believe that what both you and all the rest of you fay 
about that matter, is but the fruit of diftracled brains. 

Hope. Why man ! Chrift is fo hid in God from the 
natural apprehenfion of the flesh, that he cannot by any 
man be favingly known, unlefs God the Father reveals 
him to them. 

Ignor. That is your faith, but not mine ; yet, mine, I 
doubt not, is as good as yours, though I have not in my 
head fo many whimfies as you. 

Chr. Give me leave to put in a word : You ought 
not to fpeak fo flightly of this matter: for this I will 
boldly affirm (even as my good companion hath done) 
that no man can know Jems Christ but by the revela- 
tion of the Father* ; yea, and faith too, by which the 
foul layeth hold upon Chrift, (if it be right) mult be 
wrought by the exceeding greatnefs of his mighty 
power f ; the working of which faith, I perceive, poor 
Ignorance, thou art ignorant of. Be awakened then, 
fee thine own wretchednefs, and fly to the Lord Jefus j 
and by his righteoufnefs, which is the righteoufnefs of 
God, (for he himfelf is God) thou (halt be delivered 
from condemnation (h). 

Ignor. You go fo faft, I cannot keep pace with you, 
do you go on before ; I mult ftay awhile behind (i). 

Then they faid, 

" Well Ignorance, wilt thou yet foolish he, 

" To slight good counsel, ten times given thee ) 

* Matt xi. C8. f 1 Cor. xi- 3. Eph. i. 18, 19. 

(h) That sinner is not thoroughly awakened, who does not 
see his need of Christ's righteousness to be imputed to him. 
Nor is he quickened, who has not lied to Christ as the cud of 
the law for righteousness to every one who believes, Rom. x. 4. 

(i) Ignorant professors cannot keep pace with spiritual 
pilgrims, nor can they relish the doctrine of making Christ all 
in all, in the matter of justification and salvation, and makiiig 
the sinner nothing at a!i, as having no hand in the work, nor 
getting any glory to himself by what he is able to do of him- 
self. Free irrace and free will : Christ's imputed fighteousi. 
ness, ana the notion or man s personal righteousness, cannot 
accord. V 



173 THE PILGRIM'S PROGRESS, 

" And if thou yet refuse it, thou shalt know, 
" Ere long, the evil of thy doing so, 
" Remember, man, in time ; stoop, do not fear j 
" Good counsel taken well secures ; then bear 
" But if thou yet shalt slight it, thou wilt be 
" The loser, Ignorance, I'll warrant thee. 

Then Chriftian addreffed himfelf thus to his fellow * 

Chi'. Well, come, my good Hopeful, I perceive that 
thou and I muft walk by ourfelves again. 

So I faw in my dream, that they went on apace be- 
fore, and Ignorance he came hobbling after. Then 
faid Chriftian to his companion, I am much grieved 
for this poor man - 3 it will certainly go hard with him 
at the laft. 

Hope. Alas! there are abundance in our totvrr in 
this condition, whole families, yea, whole ftreefs, and 
that of pilgrims too; and if there be fo many in our 
purts, how many, think you, muft there be in the place 
where he was born (k). 

Chr. Indeed the word faith, " He hath blinded their 
eyes, left they mould fee," &c. 

But now we are by ourfelves, What do you think of 
fuch men ? Have they at no time think you, convictions 
of fin, fo confequently fears that their ft ate is- dange- 
rous ? 

Hope. Nay, do you anfwer that queftion yourfelf, 
for vou are the elder man. 

Chr. Then I (ay, fometimes (as I think ) they may : 
but they being naturally ignorant, underftand not that 
fuch convictions tend to their good ; and therefore 
they do defperately leek to ftifle them, and prefump- 
tuoufly continue to fiatcer thcmielves in the way of 
their own hearts. 



(k) Ignorance had just the same natural notions of salva- 
tion which he was born with, only he hud been taught to dress 
them tip by the art of sophistry. Hence it is they so nueh 
abounded among professors in every age. O what a mercy 
to be delivered f'rotti them, to be spiritraHy enlightened, and 
'Up_ht the truth as it is in Jesus ! 



ise pilgbim's progress. 171 

Hope. I do bvelieve, as you fay, that fears tend much 
to men's good, and to make them right at their begin- 
ning to go on pilgrimage. 

Cbr. Without all doubt it doth if it be right ; for fo 
fays the word, " * The fear of the Lord is the begin- 
ning of wisdom !" 

Hope. How will you describe right fear ? 

Chr. True or right fear is difcovered by three things; 

1. By its rife: it is caufed by faving convictions 
for fin. 

2. It driveth the foul to lay faft hold of Chrift for 
falvation. 

3. It begetteth and continueth in the foul a great re- 
verence of God, his word, and ways, keeping it tender, 
and making it afraid to turn from them, to the right 
hand or to the lefr, to any thing that may difhonour 
God, break its peace, grieve the fpirit, or caufe the 
enemy to fpeak reproachfully. 

Hope. Well fakl ; I believe you have faid the truth. 
Are we now almoft got pad the Enchanted Ground ? 

Chr. Why, art thou weary of this difcourfe ? 

Hope. No verily, but that I would know where we 
are. 

Chr. We have not now above two miles farther to go 
thereon. But let us return to our matter. Now the 
ignorant know not that fuch convictions as tend to put 
them in fear, are for their good, and therefore they feek 
to ftifle them. 

Hope. How do they feek to ftifle them ? 

Chr. 1. They think that thofe fears are wrought by 
the devil (though indeed they are wrought by God ;) 
and thinking (o they refill them, as things that directly 
tend to their overthrow. 2. They alfo think that thefe 
fears tend to the fpoiling of their faith, when alas for 
them, poor men that they are, they have none at all I 
and therefore they hardened their hearts againft them. 
3. They prefume they ought not to fear, and therefore 
in defpite of them wax prefumptuoufty confident.-— 



Job xxviii. 28. Psl. cxt, 10. Prov, 1. 7. c!np. ix. 10, 
1 <2 



172 THE PILGRIM'S PROGRESS. 

4. They fee that thofe fears tend to take away from 
them their pitiful old felf-holinefs (1), and therefore 
they refill them with all their might. 

Hope. I know fomething of this myfelf; before 1 
knew myfelf, it was fo with me (m). 

Chr. Well, we will leave, at this time, our neighbour 
Ignorance by himfelf, and fall upon another profitable 
queftion. 

Chr. Well then, did you know, about ten years ago 
one Temporary in your parts, who was a forward man 
in religion then ? 

Hope. Know him! yes; he dwelt in Graceless a 
town about two miles offHonefty, and he dwelt next 
door to one Turnback. 

Chr. Right, he dwelt under the fame roof with him. 
Well, that man, was much awakened once ; I believe 
that when he had fome fight of his fins, and of the 
wages that were due thereto. 

Hope. I am of your mind, for (my houfe not being 
above three miles from him) he would oftentimes come 
to me, and that with many tears. Truly I pitied the 
man, and was not altogether without hope of him : but 
one may fee, it is not every one that cries, Lord , Lord. 
' Chr. He told me once, that he was refolved to go on 
pilgrimage, as we go now ; but all on a fudden he grew 
acquainted with one Savefelf (n), and then he became 
a ftranger to me. 

(1) Pitiful old self-holiness. Mind this phrase. Far was 
it from the heart of good Mr. Bunyan to decry real personal 
holiness. I suppose he was never charged with it. If he was 
it must be by such who strive to exalt their own holiness, more 
than Christ's righteousness; if so, it is pitiful indeed. lit is 
nothing but self. holiness, or the holiness of the old man or sin ; 
for true holiness springs from the belief of the truth, and love 
.to the truth. All beside this, only tends to self- confidence m<\ 
self-applause. 

(m) It is good to call to mind one's own ignorance, when 
in our natural estate, to excite hum.iiitv of heart, and thankful- 
ness to God, who madevAsto differ, and to excise pity towards 
those who are walking in nature's pride, self-righteousness, and 
iself confidence. 

(u) .Sayeseff, This generation, greatly abounds among us, 



THE PILGRIM'S PROGRESS. I73 

Hope. Now fince we are talking about him, 1ft us 
a little enquire into the reafon of the fudden backflid- 
ing of him and fuch others. 

Chr. It may be very profitable; but do you begin. 

Hope. Well then, there are in my judgment fowr 
reafons for it : 

1. Though the conferences of fome men are awak- 
ened, yet their minds are not changed ; therefore, when 
the power of guilt weareth away, that which provoketh 
them to be religious ceafeth ; wherefore they naturally 
return to their old courfe again ; even as we fee the 
dog that is fick of what is eaten, fo long as ficknels 
prevails, he vomits and caits up ail; not that he doth 
this of a free mind (if we may fay a dog has a mind) but 
becaufe it troubleth his flomach ; but now, when his 
ficknefs is over, and fo his (lomach eafied, his defires 
being not all alienated from his vomit, he turns him 
about, and licks up all; and fo it is true which is writ- 
ten, " the dog is turned to his own vomit again." — 
Thus, 1 fay, being hot for heaven by virtue only of the 
fenfe and fear of the torments of hell ; as that fenfe of 
•hell, and fear of damnation, chills and cools, fo their 
defires for heaven and falvation cool alfo. So then it 
comes to pafs, that when their guilt and fear is gone, 
their defires for heaven and happinefs die, and they re- 
turn to their courfe again (o). 



Those who are under this spirit, are strangers to themselves, 
to the truth of God's law, and the promises of his gospel, ami 
so consequently are strangers to those who know themselves to 
.be totally lost, are dead to every hope of saving themselves, 
-and look only to, and look only in, the finishing salvation or" 
Jesus'. " Two cannot walk together except they be agreed,"' 
.Amos iii. 3. 

(o) A true description of the state of some professors. — 
Here see the reason why so many saints, as they are called, 
fsil I awav. From hence some take occasion to denv the scrip- 
ture, sold comforting doctrine, of the certain perseverance of 
(iml'a saints under eternal glory. So they display the pride of 
their own hearts, then, ignorance of' God's word, while they 
m.ake God's pr.>uii'-v : of no efteet, and die gospel of' his grace, 
<auly -ii-HR-h ail o about nothing. 



17* THE mSRlM'S PROGRJESS. 

Q Another reafon is, they have flavifh fears that do 
over-mafter them; I fpeak now of the fears that they 
have of them : ,c For the fear of men bringcth a fnare*." 
So then* though they feemto be hot for heaven fo long 
a$ the lames of hell are about their ears, yet when thac 
terror is a little over, they betake themfelves to fecond 
thoughts j namely; that it is good to be wife, and not 
to run (for they know not what) the hazard of lofing 
all, or at leaft of bringing themfelves into unavoidable 
and unneceffary troubles, and fo tbey fall in with the 
world again. 

3. The fhame that attends religion lies alfo as ablock 
in their way j they are proud and haughty, and religion 
in their eye is low and contemptible ; therefore whea 
They have loft their fenfe of hell and wrath to cotne, 
they return again to their former courfe. 

4, Guilt, and to meditate terror, are grievous to 
them; they look not to fee their mifery before they 
come into it,, though perhaps the light of it fir ft, if they 
-loved that fight, might make them fly whither the righ- 
teous fly and are fafe ; but becaufe they do, as I hinted 
-before, even fhun the thoughts of guilt and terror, 
therefore, when once they are rid of their wakenings 
about the terrors and wrath of God, they harden, their 
hearts gladly, and choofefuch ways as will harden them 
more and more. 

Chr. You are pretty near the bufinels, for the bottom 
of all U, for want of a change in their mind and will (p). 

* Prov. xxix. 2.. 

(p) Now when we read of the dog turning to his own vo- 
mit, and the sow that was washed to her wallowing in the mire, 
^ Pet. ii. 22. it gives us an idea, that persons may receive 
somewhat of the doctrines of the gospel, so as to set their sto- 
machs against, and cause them to loathe their former filthy 
wavs. ancl, like the dog, to cast them off; and, like the swine, 
to be washed from their former filthy courses. But what then ? 
There is only an outward change in conduct, without an -inter- 
nal change of heart, they are the same old creatures, unclean 
creatures, dogs and swine still, therefore they manifest it, bv 
acting as such. They are like the ass in the lion's skin in the. 
table, and soon display, what they naturally are. 



THS PILGRIM'S PROGRESS. 175 

And therefore they are but like the felon that ftandeth 
before the judge : he quakes and trembles, and feems 
to repent mult heartily ; but the bottom of all is, the 
fear of the haltar; not that he hath any defeftation of 
the offence, as is evident, becaufe, let but this man have 
his liberty, and he will be a thief, and fo a rogue ftiil i 
whereas, it his mind was changed, he would be other* 
wife. 

Hope. Now I have mowed you the reafon of their 
going back, do you fhow me the manner thereof. 

Chr. So I will willingly. 

1 . They draw off their thoughts, all that they may, 
from the remembrance of God, death, and judgment to 
come. 

2. Then they caff off by degrees private duties as 
clofet-prayer, curbing their lulls, watching forrow for 
fin, &c c 

3. Then they fhun the company of lively, and warm 
chriftians. 

4. After that they grow cold to public duty, as hear- 
ing, reading, godly conference and the like. 

5. Then they begin to pick holes, as we fay, in the 
coats of fome of the godly, and that devilimly, that 
they may have a feeming colour to throw religion (for 
the fake of foifre infirmities they have elpied in him) be- 
hind their backs. 

t 6. Then they begin to adhere to, and aflbciate them- 
felves with carnal, ioofe, and wanton men. 

7. Then they give way to carnal and wanton cfis- 
courfU in fecrctj iind glad are they if they can fee fuch 
things in any that are counted honeft, that they may 
the more boldly do it through their example. 

8. After this, they begin to play with little fins 
openly. 

9. And then being hardened, they (how themfelves 
as they are. Thus being launched again into the guilt 
of mikry, unlefs a miracle of grace prevents it, they 
■everlaitingly perish in their own deceivings (cj). 

(q) See how gradually, strp, by step, apostates £0 b.rc k. 
It bfgsus in the unbelief of the heart, and ends in open sms rh 



176 THE PILGRIM'S PROGRESS. 

Now I faw in' my dream, that by this time the pil- 
grims were got over the Enchanted Ground, and enter- 
ing into the country of * Beulah, whofe air was very 
sweet and pleafant, the way lying directly through it 
they folaced themfelves there for a feafon. Yea, here 
they heard continuity the ringing of birds, and faw 
every day the flowers appear in the earth, and heard the 
voice of the turtle in the land. In this country the fun 
fhineth night and day : wherefore it is beyond the Val- 
ley of the Shadow of Death, and alfo out of the reach 
of Giant D-fpair, neither could they from this place fb 
much as fee Doubting Caftle (r). Here they were 
within fight of the city they were going to j alfo here 
met them fome of the inhabitants thereof: for in this 
land the fhining ones commonly walked, becaufe it 
was upon the borders of heaven. In this land alfo the 
eontra$ between the bride and the bridegroom was 
renewed j yea, here, ce as the Bridegroom rejoiceth 
over the Bride, fo did God rejoice over them f. % 
Here they had ho want of corn and wine : for in this 
place they met abundance of what they had fought foF 
in all their pilgrimage J. Here they heard voices from 

* fsa. ]xii. 4. Cant. vlt. 10.-— 12, f Isa. Um? 5. % Ver. 8. 

the life. Why is the love of this world so forbidden ? Why 
'is- covetousuess called idolatry ? Because, 'whatever draws 
away the heart from God, and prevents enjoying" close fellow- 
ship with him, naturally tenfls to postacv from him.— Look 
well to your hearts and affection. Daily learn to obey that 
•command, " Keep thy heart with all diligence, for out of it 
are the issues of life, 1 ' Pro r. iv. 23. If you neglect to watch, 
to& will be sure to smart ; under the sense of sin on earth, or 
bEs curse in hell. " See then that ye walk circumspectly, nor. 
as iook r but as wise, redeming the time, because the days are 
evil," E])'i. v. 15, 16, 

{<), O what a blessed state ! what a glorious frame of soul 
is this ! Job speaks of it as the candle of the Lord shining upon 
bis heat', ch. xxix, 3. The church, in a rapture, cries out, 
fr< Sing O heavens, and be joyful O earth, break forth into 
singing, O mountains, for the Lord hath comforted his people, 
Esa. xxix. 13. Paul calls this," the fullness of the blessing 
«'f the gospel of peace, " Rom. xv. 29. O rest not short o£ 
enjoying the full blaze of gospel peace, and spiritual joy. 



THB PILGRIM'S PROGRESS. 177 

©ut of the city, loud voices faying, " Say ye to the 
daughter of Sion, Behold, thy falvation cometh, Be- 
hold his reward is with him * I" Here all the inhabi- 
tants of the country called them, " The holy people, 
the redeemed of the Lord fought out j-> &c " 

Now, as they walked in this land, they had more re- 
joicing than in parts more remote from the k mgdom to 
which they were bound ; and drawing nearer to the 
city yet, they had a more perfect view thereof: it was 
built of pearls and precious ftones,alfothe ftreets there- 
of were paved with gold j fo that by realon of the na- 
tural glory of the city, and the reflection of the fun- 
beams upon it, Chtiftian with defire fell fick, Hopeful 
alfo had a fit or two of the fame difeafe : wherefore, 
here they lay by it awhile, crying out becaufe of their 
pangs, Cf If you fee my. Beloved, tell him that lam 
fick of love (s)." 

But being a little ftrengthened, and better able to 
bear their ficknefs, they walked on their way, and came 
yet nearer and nearer, where were orchards, vineyards, 
and gardens, and their gates opened into the highway. 
Now as they came up to thefe places, behold the gar- 
dener flood in the way, to whom the pilgrims laid, 
Whofe goodly vineyards and gardens are thefe ? He 
anfwered, They are the King's and are planted here 
(or his own delight, and alfo for the Iblace of pilgrims; 
fo the gardener had them into the vineyards, and bid 
them re/V.efh tjiemfejv.es with dainties J; he aifo mow- 
ed them -the-ne the King's walks &nd arbours, where 
they delighted to be : and here they tarried and flepcu 

Now I beheld in my dream, that they talked more in 
their fleep at this time, than ever they did in all their 
journey ; and being in a muse thereabout, the gardener 

• Isa, ixii, ij. f Ver. 12. J Dcut, xxxiii. 24, 

(s) See what it i» to long for the full fruition of Jesus in 
'glory. Some have been so overpowered hereby, that, their 
earthen vessels were ready to hurst : their frail bod ies have 
been so overcome; that they have cried, Lord, hold thine hand, 
I faint, I sink, I die, with a full serine of thy precious precious 
love. Covet earnestly this best gift, Love'. Lord, shed it 
more abundantly abroad in these cold hearts of ours ! 

z 



178 the pilgrim's progress. 

faid even fo me, Wherefore mufeft thou at the matter ? 
It is the nature of the fruit of the grapes of thefe vine- 
yards to go down fo fweetly, as to caufe the lips of 
them that are afleep to fpeak. 

So I faw that when they awake^ they addreffed 
themfelves to go up to the city. But as I faid, the 
reflection of the fun upon the city (for the city was pure 
gold) was fo extremely glorious, that they cjuld not as 
yet with open face behold it,. but through an initfument 
made for that purpofe. So I faw that as they went on, 
there met them two men in raiment that (hone like 
gold, alfo their faces (hone as the light*; 

Thefe men asked the pilgrims whence (hey cattle ? 
and they told them. They alfo asked them where they 
had lodged, what difficulties and dangers, what com- 
forts and pleafureS they had met with in the way ?—*• 
And they told them. Then faid the men that met them, 
You have but two difficulties more to meet with, and 
then you are in the city (t)i 

Chriftian then and his companion asked the men to 
go along with theni, so they told them that they would; 
But, faid they, you must obtain it by your own faith. 

So I faw "in my dream that they went on together till 
they came in fight of the gate. 

Kow I farther faWj that betwixt;, them and the gate 
was a river, but there was no bridge to jgo over, and 
the river was very deep. At the fight therefore of this 
river^ the pilgrims were much ftunned ; but the men 
that went with them, faid, You muft go through, or 
you .cannot coine at the gate (u). 

* Rev. xxi, 28. I Cor. iii. 18. 

(t) What are these .two difficulties r are they not death 
without, and unbelief within ? It is through the latter, that 
th& former is at all distressing to us. O for a strong world- 
conquering, sin-subduing, death over-coming faith, in life and 
death ! Jesus, Master, speak the word, unbelief shall flee, ouif 
faith shall not Sail, and our hope shall be steady. 

(u) Well, now the pilgrims must meet with, and encOutv 

frer their last enemy, death.. When he stares* them in the face, 

their fears arise. Through the river they must go. What 

- Jafivfe they tp ioolv at ? What they are in themselves op w,l>^ 



THE PIJ-GRIM's PROGRESS. 17£ 

The pilgrims then began to enquire if there was no 
other way to the gate, to which he anfwered, Yes, 
but there hath not any, fave two, to wit, Enoch and 
Elijah, been permitted to tread that path fince the foun- 
dation of the world, nor fhall until the laft trumpet 
fliall found. The pilgrim's then (efpecially Chriftian) 
began to defponfl in their minds, and looked this way 
and that, but no way could be found by them by which 
they might efcape the river. Then they afked the men 
if the waters were all of a depth? they faid, No, yet 
theycould not help them in that cafe j For, faid they, 
you fhall find it deeper or lhallower, as you believe in 
the King of the place (u). 

They then addreffed themfelves to the waters, and 
entering, Chriftian began to fink, and crying out to his 
good friend Hopeful, he faid I fink in deep waters; 
•the billows go over my head, all the waves go oyer 
me, Sefah. 

Then faid the otber Be of good cheer, my ; brother, 
I feel the bottom, and it is good. Then faid Chriftian, 
Ah : my friend, the forrow of death has comparted me 
about, I fhall not fee the land that flows with milk and 
honey. And with that a great darknefs and ^horror fell 
upon Chriftian, fo that he could not fee before him (y). 

jtliey have done and been? No. Only the same Jesus who 
conquered death fpr us, and can overcome the fear of death 
in us. 

(x) Faith builds a bridge across the gulph of death, 
Death's terror is the mountain faith removes, 
' ? Tis faith disarms distinction; and absolves 
from every clamourous charge tj>e guiltless tomb. 

for, faith views, trusts in, and relies upon the work of .Christ 
for salvation, and the victory of Christ over sin, death, and 
hell. Tnerefore in every thing, we shall ajvvays prove the 
truth of our Lord's words', " according to your faith be it unto 
vou," Matt. \y. 19. what support in death, to have Jesus 
pur- triumphant conqueror, to look unto, who has disarmed 
'death of its sting-, and swallowed up death in his victory ! 

(y) What ! after all the past, blessed experience that Chris- 
tian had enjoyed of his Lord's peace, love, joy, and presence 
with him, his holy transports and heavenly consolations, is Ji 



180 THE PILGRIM'S PROGRESS. 

Alfo here he in a great meafure loft his fenfes, fa that 
he could neither remember nor orderly talk of any of 
thofe fweet refrefhments that He had met with in the 

-way of his pilgrimage. But all the words that he fpake 
ftill tended to difcover that he had horror of mind, and 
heart-fears that he fhould die in that river* and never 
obtain entrance in at the gate. Here alfo, as they that 
ftood by perceived, he was much in the troublefome 
thoughts of the fins that he had committed, both fince 
and before he began to be a pilgrim. It was alfo ob- 

< ferved, that he was troubled with apparitions- of hob- 
goblins and evil fpiritsj for ever and anon he would 
intimate fo much by words (z). Hopeful therefore 

; here had much ado to keep his brother's head above 
water* yea, fometimes he would be quite gone down, 

i and then ere awhile he would rife up again half dead. 
Hopeful did alfo endeavour to comfort him, faying, 
Brother, I fee the gate, and men (landing by to receive 

t'usj but Chriftian would anfwer, It is you they wait for : 
you have been : hopeful ever fince T knew you. And 
fo have you, faid he to Chriftian. Ah, brother ! faid 
he, furely if I was right, he would now rife to help 
me; but for my fins he hath brought me into the fnare 
,and left me. Then faid Hopeful, My brother, you 
have quite forgot the text, where it is faid of the 

'Wicked, * There are no bands in their death, but their 
ttrength is firm; they are not troubled as other men, 

come to this at the last? You know " the last enemy that 
shall be destroyed is death," i Cor. v. 26. In some sort he 
is an enemy, even to saints themselves, as he puts an end to 
their present existence, and destroys their body. But their 
souls tall asleep in Jesus, are delivered from the burthen of the 
flesh, and enter into Christ's presence, to be for ever with him. 
Thus he is a blessed messenger of joy, and a sweet friend to 
the regenerate soul. 



(z). Satan is suffered to be very busy with God's* paopla 
in their. Jast moments, but he too, like death, is a conquered 
enemy by our Jesus ; therefore amidst all his attacks, they are 
safe. He cannot destroy them whom Jesus hath redeehaed. 
For Ire is faithful to them, and almighty to save thttm.. 



THE PILGRIM'S PROGRESS. 151 

neither are they plagued like other men*." Thefe 
troubles and diftreffes that you go through in thefe wa- 
ters; are no fign that God hath forfaken you ; but are 
fent to try you, whether you will call to mind that 
which heretofore you have received of his goodnefs, 
and live upon him in yourdiftrefs (a). 

Then I faw in my dream, that Chriftian was in a 
mule awhile. To whom alfo Hopeful added thefe 
words, Be of good cheer, Jefus Chrift maketh thee 
whole (b); and with that Chriftian brake out with a 
loud voiee, Oh, I fee him again! and he tells me, — 
<e When thou paffeft through the waters, I will v bc 
with thee; and through the rivers, they fhall not over- 
flow thee." Then they both took courage, and the 
enemy was after that as ftill as a ftone, until they were 
gone over. Chriftian therefore prefently found ground 
to ftand upon, and fo it followed that the reft of the 
river was but fhallow; but thus they got over. Now 
upon the bank of the river on the other fide, they Taw 
the two mining men again, who there waited for then \ 
wherefore being come out of the river, they faluted 
them, faying, ." We are miniftering fpirits, fent forth to 
minifter to thofe that fhall be heirs of falvation." Thus 
they went along toward the gate. Now you muft note, 
that the city -flood upon a mighty hill, but the pilgrims 
went up that hill with eafc, becaufe they had thefs two 
men to lead them up by the arms ; they had likewife 

* Ps. xxxiii. 4, 5. 

(3) When you visit a sick or death-bed , be sure that you 
take God's uord with you, in your heart and in your mouth ; 
it is from that only tliut you may expect a blessing upon and 
to the soul of the sick or the dying ; for it is by the word of 
God, faith came at the first ; it is by that faith is strengthened 
at the last ; and Jesu* is the sum and substance of the scrip- 
tures. 

(b) Jesus Christ, he h indeed the Alpha and Omega, the 
first and the last, the beginning of our hope, and the end of 
©ur confidence. We begin and end the Christian pilgrimage 
with him ; and all our temptations and trials speak loudiy and 
fully confirm to us that truth of our Lord. " without meyc can' 
do nothing,'" John xv 5 



182 *SE FILO RIM'S PJl.QGa#$U 

left their mortal garments behind them in *h« m$£ : 
foi though they went in with them, they came out with- 
out them. They therefore went up here with much 
agility and Tpeed, though, the foundation upon which 
ike city was framed was higher than the clouds 5 they 
therefore went up through the region of the air, fwec|- 
$y talking as they went, being comforted becaufe they 
ifafely got over the river, and had fuch glorious com- 
panions to attend them (c), 

The talk they had with the Alining pnes was about 
the glory of the place j who told them, that theheauty 
and glory of it was an expressible. There, faid they, is 
t «* Mount Zion, the heavenly Jerufalem, .the intfiumer- 
- able company of angels, and the fpirits of juft men made 
perfect." You are going now, faid they, to the Para- 
4ife of God, wherein you mall fee the tree of life, and 
eatW the taever- failing fruits thereof ; and when you 
c«me there you lhall have white tobes given you, and 
your walk and talk fhall be every day with the King, 
;even all the days of eternity f. There you fhall not fee 
■again fuch things as you Jaw when you where in the 
Tower region upon the earth, to wit, forrow, ficknefs, 
affliction and death, "for the former things are patted 
away." You are now going to Abraham, Jfaac, and 
Jacob, and to the prophets $.» men that God hath taken 
away from the evil to come, and that are now refting 
u pon their beds, each oije walking In his righteousuefs. 
The men then afked, WhatJnuft we do in this holy 
place ? To whom it was anfwered, You muft there re- 
ceive the comforts of all your toil, and have joy for all 
your forrow; you muft reap what you have iowa, even 



* Heb. xii. 32, ,23, .24. Rer- ii. 7. and Hi. 4. ;f >!Rer. xxii. 7 
i ba. Ivii. 12. ,aiid vi- 14. 



.(c) Ah, dmstian,,nonecan/Conceive or describe what it is 
to live, in. a state separate from a body of sin and death. Such, 
in stuue happy, highly-favoured moments, we have Lad a 
iiiiinpse, a foretaste of this, and could realize it by faith. O 
For more an U more of .this, till we possess and enjoy it in ail 
it* fulness. If Jesus be so sweet to Jaith below., who can tell 
wi at he is in full fruition above ? This we must die to know* 



THE PiLOItIM s PROGRESS. 1«3 

the fruit of all your prayers and tears, and fuftermg*; for 
the King by the way. In that place you mud wear 
crowns of gold, and enjoy the perpetual fight and vifion 
of the Holy One, for " there you ihall fee hiin as he 
is*." There alfo you fhall ferve him continually with- 
praife, with fhouting, and thank (giving, whom you de- 
fire to ferve in the world, though with much difficulty, 
becaufeofthe infirmity of your fleih. There your eyes 
fhall be delighted with, feeing, and your ears with hear- 
ing the pleafant voice of the Mighty One. There 
you fhail enjoy your friends again, that are gone thither 
before you j and there you fhall with joy receive even 
every one that follows into the holy places after you. 
There alfo you (hall be clothed with glory and majes- 
ty, and put into an equipage fit to ride out with the 
King of Glory. When he fhail come with the found 
of trumpet in the clouds, as upon the wings of the 
wind, you fhail come with him; and when he mall 
fit upon the throne of judgment, you ihall fit by himj 
yea, and when he fhall pafs fentence upon all the 
workers of iniquity^ let them be angels of men, you alfo 
fhall have a voice in that judgment, becaufe thev were 
his and your enemies. Ajfo when he (hall again re- 
turn to the city, you (hall go too with found of trum- 
pet, and be ever with him. 

Now while they were thus drawing towards the gate, 
behold a company of the heavenly holt came our. to 
meet them ; to whom it was faid by the other two Shin- 
ing ones, Thefe are the men who have loved our Lord, 
when they were, in the world, and that have left all for 
his holy name, and he hath fent us to fetch them, and 
we have brought them thus far on their defired journey, 
that they may go in and look their Redeemer in the 
face with joy. Then the heavenly holt gave a great 
(hout faying, cf J ■Bleffed are they that arc called to 
the marriage fupper of the Lamb." There came alio 
out at this time to meet themfeveral of the King's trum- 
peters, clothed in white and fhining raiments, who,, with 

* 1 John iii. 2. f Thess. iv. 13, 14— 16, 17. Jikb it; Dan. vK, 
S, 10. 1 Cor, v]> 6, r 2, 3. J Kev. *xix. y. 



184 TH£ PILGRIM'S PROGRESS. 

melodious noifes, and loud, made even the heavens to 
echo with their found. Thefe trumpeters faluted 
Chriftian and his fellow with ten thoufand welcomes 
from the world ; and this they did with fhouting and 
found of trumpet. 

This done, they compafled them round about on 
every fide $ fome went before, fome behind, and fome 
on the right hand, fome on the left (as it were to guard 
them through the upper regions) continually founding 
as they went with melodious noife, in notes on high j 
(q that the very fight was to them that could behold it, 
as if heaven itfelf was come down to meet them. Thus 
therefore they walked on together j and as they walk- 
ed, ever and anon thefe trumpeters, even with joyful 
found, would by mixing their mufic with looks and 
geftures, ftill fignify to Chriftian and h.U brother how 
welcome they were into their company, and with what 
gladnefs they came to meet them : and now were thefe 
two men, as it were, in heaven, before they Came at it ; 
being fwallowed up with the fight of angels, and with 
hearing their melodious notes. Here alfo they had the 
city itfelf in view, and thoughHney heard all the bells 
therein to ring, to welcome them thereto; But abover 
all, the warm and joyful thoughts that they had abouc 
their own dwelling there wilh fuch company, and that 
(or ever and ever; Oh ! by what tongue of pen can 
their glorious joy be expreficd (d)l Thus they came up 
to the gate. * 



(d) Though Mi, Btinyan ha* been very happy in this spi- 
rited description, yet were he aliye, I am sure lie would not 
be offendeJ, though 1 were to sayyit is short and faint, infi- 
nite!/ so of the reality ; and were he permitted to come in per- 
son, and give another description, he could only say, what the. 
prophet and apostle tells us, " Eye hath not seen, nor ear 
heard, neither liave entered into the heart of man, the things 
which God hath prepared for them who love him," Isa. Ixiv. 
4. I Cor. ii. 9. O for the increase of faith, to behold m >r« 
clearly the heavenly vision ; and lor love to Jesus the God of 
our salvation, that we may have more of heaven in our souls, 
evert while we are pilgrims here on earth ! For none but those 
■who fov« him or earti3,€aa enjt»y him i» keaven." 



THE PILGRIM'S PROGRESS. 185 

Now, when they were come up to the gate, there 
was written over it in letters of gold, l{ BlefTed are they 
that do his commandments (e), that they may have 
right to the tree of life, and may enter in through the 
gates into the city.* 

Then I faw in my dream that the mining men bid 
them call at the gate j the which when they did, fome 
from above looked over the gate, to wit, Enoch, Mofes 
and Elijah, &c. to whom it was faid, thefe pilgrims are 
come from the City of Deftruction, for the love that they 
bear to the King of this place ; and then the pilgrims 
gave in unto them each man his certificate, which they 
had received in the beginning ; ihefe' therefore were 
carried in to the King, who when he had read them, 
faid, Where are the men ? To whom it was anfwered, 
They are (landing without the gate. The King then 
commanded to open the gate, " that the righteous na- 
tion, faid he, that keepeth the truth, may enter in -j\" (f) 

* Rev. xxii. U. f Isa. xxvi. 2. 

(e) Let us not imagine from hence, that our keeping the 
commandments entitles us, bv way of right or claim, to God's 
favour and kingdom. For, this is subversive of faith in Jesus, 
hope in the gracious promises which are in him, and "reliance 
in his atonement and righteousness, through which alone our 
right and titles come freely, and" is secured eternally, accord- 
ing- to free grace, gift and granc. But right here signifies, 
power or privilege, as in John i. 12. " To as many as receive 
Christ to them gave he power, right or privilege, to become 
the sons of God, even to them who believe in his name.'" 

(f) The righteous nation, who are they ? O, say the self- 
righteous pharisees of the day, they are those who by their 
good works and righteous actions have made themselves to 
differ from others, and are thus become righteous before God. 
To whom shall the Lord command the gate of glory to be 
opened to, but these good righteous people ? But Peter tells 
us " The righteous nation is a Chosen Generation," elected 
out from among the rest of the world, are of a different seed 
and generation to them ? They s2e no righteousness in them- 
selves, and therefore are little, low, and mean in their own 
eyes ; being begotten by the word of truth, and born again 
of the Spirit of truth they receive and love the truth as it 
is in Jesus. In him they glory, and of his righteousness 
they make all their boast ; for they arc made the righteousness 

2 A 



1$6 the pilgrim's progress. 

Now 1 faw in my dream that thefe two men went in 
at the gate; arid Jo, as they entered, they were trans- 
figured, and they had raiment put on that fhone like 
gold. There were alfo that met them with harps and 
crowns, and gave to them the harps to praife withal, 
and the crowns in token of honour. Then I heard in 
my dream, that all the bells in the city rang again for joy 
and that it was faid unto them, 4 Enter ye into the joy 
of your Lord." I alfo heard the men themlelves, that 
they fang with a loud voice, faying, « c k Bleffing, 
honour, and glory, and power, be to Him that fitteth 
upon the throne, and to the Lamb for ever and ever." 

Now, juft, as the gates were opened to let in the men 
I looked in after them, and behold the city shone like 
the fun; the ftreets alfo were paved with gold, and in 
them walked many men with crowns on their heads, 
palms in their hands, and golden harps, to ling praifes 
\vithal. 

There were alfo of them that had wings, and they 
anfwered one another without intermiffion, laying, 
* c Holy, holy, holy, is the Lora." And after that, they 
fhut up the gates ; which when I had feen, I wifhed 
myfelf among them. 

Now while I was gazing upon all thefe things, I turn- 
ed my head to look back, and faw Ignorance coming up 
to the river-fide j- : but he foon got over, and that with- 
out half the difficulty which the other two met with. 
For it happened that theie was then in that place one 
Vain Hope (g). a ferry -man, that with his boat helped 

* Rev. v. 13 f Re* v. 13. 

pf God in him : his righteousness is their robe of salvation, and 
their title to the kingdom This truth keeps them ; by this 
truth they regulate their life and walk; and this truth they 
hold fast in lite, and keep unto death : and thus living and 
dying in the belief of the truth, they can say with Paul I have 
kept the faith, and henceforth there is laid up for me a crown 
of righteousness, which Jesus hath painfully obtained for me, 
and will freely bestow upon me. O that faith may bring near 
the view, and hope long for the hour, when the Lord shall say, 
enter in ! 

(g) Vain Hope ever dwells in the bosom of fools, and is 
ever ready to assist Ignorance. He wanted him at the last, and 



THJB PILGRIM'S PROGRESS. 187 

him over ; fo he, as the other, 1 faw, did afcend the 
hill, to come up to the gate, only he came alone, nei- 
ther did any man meet him with the leall encourage- 
ment. When he was coming up to the gate, he looked 
up to the writing that was above, and then began to 
knock, fuppofing that entrance mould have been 
quickly administered to him ; but he was afked by the 
men that looked over the top of the gate, Whence 
come you ? And what he would have ? He anfwered. 
I have eat and drank in the prefence of the King, and 
he has taught in our ftreets. Then they afked him for 
his certificate: that they might go in and mew it to the 
King : fo he fumbled in his bofom for one, and found 
none. Then faid they, you have none ? but the man 
anfwered never a word (h). So they told the King, 
but they would not come down to fee him, but corn- 
he found him. He had been his companion through life, and 
will not forsake him in the hour of death. You see Ignorance 
had no bands in his death, no fears, doubts, and sorrows, no 
terror from the enemy, but all was serene and happy. Vain 
Hope was his ferry man, and he, as the good folks say, died 
like a lamb ; ah, but did such lambs see, what wai to follow, 
when Vain hope had wafted them over the river, they would 
roar like Lions. 

(h) Hence see that ignorant, vain confident professors 
may keep up a profession, even unto the end ; yea, and keep 
a self-righteous hope to the very last, without any internal 
operation of the Spirit upon their hearts, slaying their natural 
self-confidence, and quickening them to a life of faith on the 
Son of God. Such, when they are called upon for their cer- 
tificate, find themselves destitute of one. They set out in na- 
ture : and having nothing more about them than what their na- 
tural notions furnish them with. Spiritual revelations of Christ 
to the heart, through faith in the word, they despised : and 
therefore, when searched to the bottom, behold they are speech- 
less. They could talk of their own free-will, moral powers, 
faithfulness to grace, &,c. in life, but they have not, one word 
to say of precious Christ, and his finished salvation j what he 
hath done for sinners, what he is to them, and what the Spirit 
has wrought in them, whereby Christ becomes altogether lovely 
in their eyes ; and his truths promises, and commands, the 
choice, the delight, and the glory of their hearts. O without 
this the profess -on of being a pilgrim will end in awful delu- 
sion ! 

2 A 2 



188 the pilgrim's progress. 

rnand the two fhining ones that conduced Chriftiarf 
and Hopeful to the city, to go out and take Ignorance, 
and bind him hand and foot, and have him away. Then 
they took him up, and carried him through the air to 
the door that I faw on the fide of the hill, and put him 
in here. Then I faw that there was a way to hell, 
even from the gates of heaven, as well as from the 
City of Deftru&ion : (i) So I awoke, and behold it was 
a dream." 



(i) This is a most awful conclusion. Consider it deeply 
Weigh it attentively, so as to get good satisfaction from the 
word, to these important questions. .Am I in Christ the way, 
the only way to the kingdom, or not ? Do I see that all othei 
ways, whether of sin or self-righteousness, lead to hell ? does 
Christ dwell in my heart by faith ? am I a new creature in 
him ? do I renounce my own righteousness, as well as abhor 
my sins ? do 1 look to Christ alone for righteousness, and de- 
pend only on him for holiness ? is he the only hope of my soul, 
and the only confidence of my heart! and do 1 desire to be 
found in him, knowing by the Word, and feeling by the teach- 
ing of his Spirit, that I am totally lost in myself ? Thus is Christ 
formed in me, the only hope of glory ? Do I study to please 
him, as well as hope to enjoy him ? Is fellowship with God the 
Father, and his Son Jesus Christ, so prized by me, as to seek 
it, and to esteem it above all things ? If so, though I may find 
all things in nature, in the word, and from Satan continually 
•opposing this, yet I am in Christ the way, and he is in me the 
truth and the life. I am one with him, and he is one with me. 
There is an inseparable, an everlasting, an indissoluble union, 
which neither sin nor hell shall ever be able to destroy. For, 
•this union is effected by no less than the almighty power of 
God the Holy Ghost. For, it is his work, and his alone, to take 
of the things of Christ, to shew them to the sinner, and to glo- 
rify Christ in his eyes, and io make him the glory of his heart, 
so as that he can say, in the power of faith, Christ is my right- 
eousness, life, hope, and salvation : He is the Lord, by whom 
we escape death, through whom we obtain eternal glory ; To 
whom with the Father and Holy Ghost, the one Jehovah, be 
-endless praise and glory, Amen. 



THE PILGRIM^ PROGRESS. l8j 

CONCLUSION OF THE FIRST PART. 



NOW, Reader I have told my dream to thee, 

See if thou canlt interpret it to me. 

Or to thyfelf, or neighbour; but take heed 

Of mifinterpreting, for that, inftead 

Of doing good, will but thyfelf abufe : 

By mifinterpreting, evil enfues. 

Take heed alfo that thou be not extreme, 

In playing with the outfide of my dream : 

Nor let my figure or fimilitude 

Put thee into laughter, or a feud : 

Leave this for boys and fools j but as for thee 

Do thou the fubftance of my matter fee, 

Put by the curtains, look within the vail, 

Turn up my metaphors, and do not fail : 

There, if thou feekeft them, fuch thou'lt find 

As will be helpful to an honeft mind, 

What of my drofs thou findefthere De bold 

To throw away, but yet preferve the gold 

What if my gold be wrapped up in ore ? 

None throws away the apple for the cere. 

But if thou fhalt call all away as vain, 

1 know not but 'twill make me dream again. 

End of the First. Pari. 



AUTHOR'S ACCOUNT OF HIS SENDING 



THE SECOND PART 



PILGRIMS PROGRESS. 



Go now my little Book, to every place, 
Where my Firft Pilgrim has but (hewn his face,. 
Call at the door ; If any fay, Who's there ? 
Then anfwer thou, Christiana is here. 
If they bid thee Come in, then enter thou, 
With ail thy boys : and then thou knoweft how : 
Tell who they are, alfo from whence they came j 
Perhaps they know them by their looks or name: 
But if they mould not afk them yet again, 
If formerly they did not entertain 
One Chriftian a pilgrim ? If they fay, 
They did, and were delighted in his way, 
Then let them know, that thofe related are 
Unto him : yea, his wife and children were. 

Tell them that they have left their houfe and home, 
Are turned pilgrims, feck a world to come : 

That they have met with hardfhips in their way. 
That they do meet with troubles night and day : . 



192 the pilgrim's progress. 

That they have trod on ferpents, fought with devils; 

Have alfo overcome a many evils, 

Yea, tell them alfo of the next who have 

Of love to pilgrimage, being ttout and brave 

Defenders of that way, and how they (till 

Refufe this world to do their Father's will. 

Go tell them alfo of thofe dainty things 
That pilgrimage unto the pilgrims brings : 
Let them aequaint'd be too, how they are 
Beloved of their King, under his care ; 
"What goodly manfions he for them provi-des, 
Tho' they meec with rough winds and fwelling tides. 
How brave a calm they will enjoy at laft, 
Who to the Lord, and by his ways hold fad. 

Perhaps with heart and hand they will embrace 
Thee, as they did my firilling, and will grace 
Thee, and thy fellows, with good cheer and fare, 
As (how well, they of pilgrims lovers are. 

i. objection.. 

But how, If they will not believe of me 
That I am truly thine : caufe fome there be 
That counterfeit the Pilgrim, and his name, 
Seek by difguife, to feem the very fame, 
And by that means have brought themfelves into 
The hands and houfes of I know not who. 

ANSWER. 

«Tis true, fome have of late to counterfeit 
My Pilgrim to their own, my title fet ; 
Yea, others half my name and title too 
Have ditched to their books, to make them do: 
But yet they by their features do declare 
Themfelves, not mine to be, wr.oie e're they are. 

If fush thou meet'ft with, then thine only way 
Before ihem ail, is to Say out thy Say, 
In thine pwfi native language, which no man 
Now ufeth A nor with eafe diflemble can. 



THE PILGRIM'S PROGRESS. 193 

If, after all, they ftill of you fhall doubt, 
Thinking that you, like giplies; go about 
In naughty wife, the country to defile, 
Or that you feek good people to beguile 
With things unwarrantable, then fend forme, 
And I will teftify you pilgrims be ; 
Yea, I will teftify that only you 
My pilgrims are, and that alone will do, 
2. objection. 
But yet, perhaps, I may inquire for him, 
Ofthofethat wilhed him damned life and limb, 
What (hall I do, when I at fuch a door 
For pilgrims afk, and they fhall rage the more ? 

ANSWER. 

Fright not thyfelf, my book, for fuch bugbears 
Is nothing elfe but ground for groundlefs fears, 
My pilgrim's book has travell'd fea and land 
Yet could I never come to underftand 
That it was flighted or turn'd out of door 
By any kingdom, were they rich or poor. 

In France and Flanders, where men kill each other, 
My Pilgrim is efteem'd, a friend, a brother. 

In Holland too, 'tis faid, as I am told, 
My Pilgrim is with fome, worth more than gold. 

Highlanders and Wild-Irifh can agree 
My Pilgrim mould familiar with them be, 
'Tis in New-England under fuch advance, 
Receives there too fo much loving countenance, 
As to be trirn'd newcloth'd, and deck'd with gems 
That it may (hew its features and its limbs. 
Yet more ; fo commonly doth my Pilgrim walk, 
That of him thoufands daily fing and taik. 

If you draw nearer home, it will appear, 
My Pilgrim knows no ground of fhame or fear : 
City and country will entertain 
With Welcome, Pilgrim, yea, they can't refrain 
2 3 



'194 THI PILGRIM'S PROGRESS. 

From fmiling, if my Pilgrim be but by, 
Or fhew his head in any company. 

Brave gallants do my Pilgrim hug and love, 
Efteem it much, yea value it above 
Things of a greater bulk j yea, with delight, 
Say, my lark's leg is better than a kite. 

Young ladies, and young gentlemen too, 
Do no fmall kindnefs to my Pilgrim fhew; 
Their cabinets, their bofoms, and their hearts, 
3Vly Pilgrim has, 'caufe he to them imparts 
His pretty riddles in fuch wholefome ftrains, 
As yields them profit double to their pains 
Of reading j yea, I think I may be bold 
To fay, fume prize him far above their gold. 

The very children that do walk the ftreet 
If they do but my holy Pilgrim meet, 
Salute him will, will wifh him well, and fay, 
He is the only ftripling of the day. 

They that have feen him, yet admire 
What they have heard of him, and much defire 
To have his company, and hear him tell 
Thofe pilgrims' ftories which he knows fo well. 

Yea, fome that did not love him at the firft, 
But cali'd him fool and noddy, fay they muft, 
Now they have feen and heard him commend, 
And to thofe whom they love they do him fend. 

Wherefore, my Second Part, thou need'ft not be 
' Afraid to fhew thy head ; none can hurt thee, 
That wifh but well to him that went before, 
Caufe thou com'ft after with a fecond ftore. 
Of things as good, as rich, as profitable, 
For young, for old, ftagg'ring, and for (table. 

3. OBJECTION. 

But fome there are that fay, He laughs too loud, 
And- fome do say, His head is in a cloud, 



THE PILGRIM'S PR0CRESS. l9$ 

Some fay, His words and (lories are fo dark, 
They know not how by them to find his mark. 

ANSWER. 

One may (I think) fay, Both his laughs and cries 
May well be gucfs'd at by his wat 'ry eyes. 
Some things are of that nature, as to make 
One's fancy chuckle, while his heart doth ake j 
When Jacob faw his Rachel with the fheep, 
He did at the fame time both kifs and weep. 

Whereas fome fay, A cloud is in his head, 
That doth both mow his wifdom's covered 
With his own mantle, and to ftir the mind 
To fearch well after what he fain would find, 
Things that feem to be hid, words obfcure, 
Do but the godly mind the more allure 
Toftudy what thofe fayings mould contain, 
That fpeak to us in fuch a cloudy ftrain. 
I alfo know a dark fimilitude 
Will on the curious fancy more intrude, 
And will not (tick fafter in the heart and head, 
Than things from fimilies not borrowed. 

Wherefore, my book, let no difcouragement 
Hinder thy cravels : thou art fend 
To friends, not foes, to friends that will give place 
To thee, thy pilgrims and thy words embrace. 



Befides, what my firft Pilgrim left conceal'd; 
Thou, my brave Second Pilgrim, haft reveal'd; 
What Chriftian left lock'd up, and went his way, 
Sweet Chriftiana opens with her key. 

4. objection. 

But fome love not the method of your firft, 
Romance they count it, throw't it way as duft, 
If I should meet with fuch, What mould I fay ? 
Muft I flight them as they flight me, or nay ? 
2 B 2 



« 



196 ths pilgrim's progress* 

ANSWER. 

Chriftiana, if with fuch thou meet, 
By all means in all loving-wife them greet : 
Render them not revilling for revile j 
But if they frown, I pr'y thee on them fmile; 
Perhaps 'tis nature, or fome ill report, 
Has made them thus defpife, or thus retort. 

Some love no fifli, fome love no cheefe, and fome 
Love not their friends! nor their own houfe or home, 
Some ftart at pig, flight chicken, love not fowl, 
More than they love a cuckow, or an owl, 
Leave fuch, my Chriftiana, to their choice, 
And feek thofe, who to find thee will rejoice 5 
By no means ftrive, but in humble-wife, 
Prefent thee to them in thy pilgrims' guife. 

Go then, my little book, and fhow to all 
That entertain, and bid thee welcome mall. 
What thou fhalt keep clofe, fhut up from the reft, 
And wifli that thou fhalt (how them may be bleft 
To them for good, and make them choofe to be 
Pilgrims by better far than thee and me. 

Go then, I fay, tell all men who thou art, 
Say, I am Chriftiana, and my part 
Is now with my four fons to tell you what 
It is for men to take a Pilgrim's lot. 

Go alfo, tell them who and what they be, 
That now do go on pilgrimage with thee : 
Say, Here's my neighbour Mercy, fhe is one 
That has long time with me a pilgrim gone : 
Come, fee her in her virgin face, and learn 
'Twixt idle ones and pilgrims to difcern. 
Yea, let young damfels learn of her to prize 
The world which is to come in any wife : 
When little tripping maidens follow God, 
And leave old dotting finners to his, rod : 
'Tis like thofe days wherein the young ones cry'd 
Hofanna, when the old ones did deride, 



THE PILGRIM'S PROGRESS. 1^7 

Next tell them of old Honeft, whom ye found 
With his white hairs treading the pilgrim's ground, 
Yea, tell them how plain-hearted this man was, 
How after his good Lord he bare the crofs : 
Perhaps with fome grey head this may prevail 
With Chrift to fall in love, and fin bewail. 

Tell them alfo, how Mailer Fearing went 
On pilgrimage, and how the time he fpent 
In folitarinefs, with fears and cries ; 
And how, at laft, he won the' joyful prize, 
He was a good man, tho' much down in fpirir, 
He is a good man, and doth life inherit. 

Tell them of Mailer Feeble-mind alfo, 
Who not before, but ftill behind would go; 
Show them alfo how he'd like to have been (lain, 
And how one Great-Heart did his life regain : 
This man was true of heart, tho' weak in grace, 
One might true godlinefs read in his face. 

Then tell them of Mailer Ready-to-halt, 
A man wkh crutches, but much without fault: 
Tell them how Mailer Feeble-mind and he 
Did love, and in opinion much agree, 
And let all know, tho' weaknefs was their chance, 
Yet fometimes one would fing, the other dance. 

Forget not Mailer Valiant-for-truth, 
That man of courage, though a very youth ; 
Tell every one his ipirit, was foftout, 
No man could ever make him face about; 
And how Great-Heart and he could not forbear, 
But put down Doubting-Caftle, fiay Defpair, 
Overlook not Matter Defpondency, 
Nor Much-afraid his daughter, though they lie 
Under fuch mantles, as may make them look 
(With fome) as if their God had them forfook. 
They foftly went, but fure, and at the end 
Found that the Lord of pilgrims was their friend, 
When thou hail told the world of all thefe things. 
Then turn about my book, and touch thefe firings: 



■ 



$$$ THE PILCfelM's PROGRESS* 

Which, if but touch'd will fuch mufic make, 
They'll make a cripple dance, a gi ant quake, 

Thofe riddles that lie coUch'd within thy breafc, 
Freely propound, expound : and for the reft 
Of thy myfterious lines, let them remain 
For thole whofe nimble fancies fhall them gain. 

Now may this little book a blefiing be 
To thofe who love this little book and me ; 
And may its buyer have no caule to fay, 
His money is but loft, or thrown away : 
Yea, may this Second Pilgrim yield that fruit 
As may with each good pilgrim's fancy fuitj 
And may it fome perfuade that go aftray, 
To turn their foot and heart to the right way ; 

Is the hearty prayer of 

The Author, 

JOHN BUNYAN. 



THE 

PILGRIMS PROGRESS, 

FROM 

THIS WORLD 

TO 

THAT WHICH IS TO COME, 
UNDER THE SIMILITUDE OF A DREAM, 

part ir. 

f Courteous Companions, 

SOME timefince, to tell you a Dream that I had of 
Chtfiftian the Pilgrim, and of his dangerous journey to- 
wards the Celeftial Country, was pleafant to me and 
profitable to you. I told you then alfo, what I faw 
concerning his wife and children, and how unwilling 
they were to go with him on pilgrimage; infomuch 
that he was forced to go on his progrefs without them ; 
for hedurft not run the danger of that deMrudion which 
he feared would come by Haying with them in the City 
of Destruction : wherefore, as I then mowed you he 
left them, and departed. 

* This address prepares the Reader for a greater variety 
of experiences and adventures than he meets with in the first 
part ; all of which are different : and the behaviour of the 
several pilgrims under their various calamities are beautifully 
described — their conflicts and their consolations, being mani- 
fold, convince us that the exercises of every experienced sonJ 
are for the most part dissimilar, notwithstanding if they pr©. 
ceed from the operation of the Spirit, they have the same hap. 
py tendency. 



THE PILGRIM S PR0GRES*S» 20O 

Now it hath (o happened, through the multiplicity of 
bufinefs, that I have been much hindered and kept back 
from my wonted travels into thofe parts where he 
went, and fo could'not, till now, obtain an opportuni- 
ty to make further enquiry after whom he left behind, 
that I might give an account of them. But having had 
fome concerns that way of late, I went down again thi- 
therward. Now having taken up my lodgings in a 
wood, about a mile off the place, as I flept, I dreamed 
again. 

And as I was in my dream, behold an aged gentle- 
man came by where I lay j and becaufe he was to go 
to fome part of the way that I was travelling methoughc 
1 got up and went with him. So as we walked and as 
travellers ufually do, I was as if we fell into a difcourfe, 
and our talk happened to be about Chriftian and his 
travels : for thus I began with the old man : 

Sir, faid I, what town is that there below, that lieth 
on the left hand of our way ? 

Then faid Mr. Sagacity, (for that was his name) It is 
the City ofDeftruclion, a populous place, but poffeffed 
with a very ill-conditioned and idle foit of people. 

I thought that was that city, quoth I j I went once 
myfelf, through that town : and therefore I know that 
this report you give of it is true. 

Sag. Too true j I wifh I could fpeak truth in fpeak- 
ing better of them that dwell therein. 

Well, fir, quoth I, then I perceive you to be a well 
meaning man, and fo one that takes pleafure to hear 
and tell of that which is good : Pray did you never hear 
what happened to a man fome time ago in this town 
(whofe name wa; Chriftian) that went on a pilgrimage 
up towards the higher regions ? 

Sag. Hear of him ? Aye, and I alfo heard of the rao, 
legations, troubles, wars, captivities, cries, groans, 
frights, and fears that he met with, and had on his 
journey -,. befides, I mud tell you, all our country rings 
with him ; there are but few houlesthat have heard of 
hirn and his doings, but have fought after and got the 
records of his pilgrimage ; yea, I think I may fay, that 
his hazardous journey has got his well-vvifhers to many 



THE PILGRIM'S PROGRESS. 201 

wavs : for though when he was here he was fool in every 
man's mouth, yet now he is gone, he is highly com- 
mended of all. For in is faid, he lives bravely where 
he is : yea, many of them that are resolved never to 
run his hazards, yet have their mouths water at his 
gains (a). 

They may, quoth I, well think, if they think any 
thing that is true, that he liveth well where he is ; for 
he now lives at and in the Fountain of Life, and has 
what he has without labour or forrow, for there is no 
grief mixed therewith. But pray what talk have the 
people about him ? 

Sag. Talk ! the people talk strangely about him ; fome 
fav, that he now walks in white; that he wears a chain 
of gold about his rveck* j that he has a crown of gold, 
beset with pearls, upon his head : others fay, that the 
mining ones, that lbmetimes fhewed themfelves to him 
in his journey, are become his companions, and that he 
is as familiar with them in the place where he is, as here 
one neighbour is with another. Besides, it is confi- 
dently affirmed concerning him, that the King of the 
place where he is f> has bestowed upon him already a 
very rich and pleasant dwelling at court, and that he 
every day eateth and drinketh, and walketh and talk- 
eth with him, and receiveth the smiles and favours of 
him that is Judge of all there. Moreover it is expected 
of some, that this Prince, the Lord of that country 
will fhortly come into these parts, and wi!i know the 
reafon, if they can give any, why his neighbours set so 

* Rev. iii 4. Ch. vi. 11. f Ze'ch. iii. 7. Luke xiv. 

(a) Very striking and natural this. The men of this 
world will cannonize those for saints, when dead, whom they 
stigmatized with the vilest names when living. Besides many 
others I could mention, this I have peculiarly remarked in 
respect to that man of God, that faithful minister of Christ, 
the late Rev. Mr. Whitciield. Scarce any one went through 
more public reproach than he did ; yet, how often have I 
been amazed to hear persons who held him, his character and 
conduct, in the vilest contempt when living, but now he is 
dead, speak in the most respectful mai nor of him ! O let us 
have our characters to him, who dieu for our sins, and to 
Svl om we cats commit our soitis. 

No. a. 2 C 



202 the pilgrim's progress, 

little by him*, and had him so much in derision, when 
they perceived that he would be a pilgrim. 

(b) For they say, that now he is fo in the affections 
of his Prince, and his Sovereign is fo much concerned 
with the indignities that were caft upon Chriftian, when 
he became a pilgrim, that he will look upon all as done 
to himself; and no marvel, for it was for the love that 
he had to his Prince, that he ventured as he did (c). 

I dare fay, quoth I, I am glad of it ; I am glad for 
the poor man's fake, for that now he has rest from his 
labour j-, and for that he now reaps the benefit of his 
tears with joy ; and for that he has got beyond the gun 
shot of his enemies, and is out of the reach of them that 
hate him. I alfo am glad, for that a rumour of these 
things is noised abroad in this country ; who can tell 
but that it may work fome good effect on some that are 
left behind ? But pray, Sir, while it isfreih in my mine 
do your hear any thing of his wife and children ? Poor 
hearts, I v/onder in my mind what they do. 

Sag. Who ? Christiana and her sons ? They are like 
to do well, as Chriftian himfelf; for though they all 
played the fool at first, and would by no means beper- 
fuaded either by the tears or entreaties of Chriftian yet 
fecond thoughts have wrought wonderfully with them j 
so they have packed up,and are alfo gone after him (d). 

* Judg. xiv. 15. f Luke x « 16 - ft ev - ***• 13 « P*' exxvi. 5, 6. 

(b) Christian's King will take Christian's part. O pil- 
grim, write this upon the table of thine heart, and read it every 
step of thy journey. 

(c) Mark this well. No matter what profession we make 
if the love of Christ be not its foundation. All is nothing with 
out this love. It is this love in the heart, that, like oil in the 
lamp, keeps the profession of Christ burning bright. The 
more this love is felt, the more ardent the fire of zeal burns, 
and the more steady we shall follow on to know the Lord ; and 
never leave off, nor give over till we see and enjoy the Lord 
in his kingdom. The Lord inflame our love to himself, bis 
truth, and his ways ! 

(d) Though moral suasions, and all the affectionate argu- 
ments from a tender husband, or an affectionate parent, may 
prove ineffectual for the present ; yet, when the Lord works 
by his mighty power, then only they prove effectual to saving 



THE PILGRIM'S PROGRESS. 203 

Better and better quoth I j But, what ! Wife and 
children and all ? 

Sag. It is true, I can give you an account of the 
matter, for I was upon the spot at the inftant, and 
was thoroughly acquainted with the whole affair. 

Then, said I, a man may report it for a truth ? 

Sag. You need not fear to affirm it: I mean, that 
they are all gone on pilgrimage, both the good woman 
and her four boys. And being as we are, as I perceive, 
going fome confiderable way together, I will give you 
an account of the whole matter. 

This Chriftiana (for that was her name) for the day 
that (he with her children betook themfelves to a pil- 
grim's life, after her husband was gone over the river, 
and me could hear of him no more, her thoughts began 
to work in her mind. Firft, for that fhe had lost her 
husband, and for that the loving bond of that relation 
was utterly broken betwixt them. For you know, faid 
he to me, nature can do no less but entertain the living 
with many a heavy cogitation in the remembrance of the 
lofs of loving relations. This therefore of her husband 
did cost her many a tear. But this, was not all, for 
Chriftiana did alfo begin to confider with herfelf, Whe- 
ther her unbecoming behaviour towards her husband 
was not one caufe that ihe iaw him no more : and 
that in fuch fort he was taken away from her. And 
upon this, came into her mind, by fwarms, all her un- 
kind, unnatural, and ungodly carriage to her dear 
friend: which alfo clogged her confeience, and did 
load her with guilt. She was moreover much broken 
with calling to remembrance the restless groans, the 
brinifh tears, and felf-bemoaning of her husband, and 
how lhe did harden her heart againft all his entreaties, 
and loving perfuasions (of her and her fons) to go with 
him j yea, there was not any thing that Chrittian either 
faid to her, or did before her, all the while that his 
burden did hang on his back, but it returned upon her 
like a flash of iightning, and rent the caul of her heart 
infunder; especially that bitter out-cry of his, What 

purposes. Yet, let us not neglect our duty, but be earnest in 
it, and leave the event to sovereign grace. 

2 C 2 



204 THE PILGRIM'S PROGRESS. 

shall I do to be saved r did ring in ber ears most 
dreadfully (e). 

Then laid fhe to her children, Sons, we are all 
undone. I have sinned away your father, and he is 
gone : he would have had us go with hirn, but I would 
not go myfelf. I alfo hindered you of life. With that 
the boys fell into tears, and cried to go after their father. 
Oh ! faid Chriftiana, that it had been but our lots to 
go with him, then it had fared well with us, beyond 
what it is like to do now. For though I formerly fool- 
ifhly imagined concerning the troubles of your father, 
that they proceeded of a foolifh fancy that he had, or 
for that he was over-run with melancholy humours j yet 
now it will not out of my mind, but that they fprang 
from another caufe, to wit, for that the light of life 
was given him* j by the help of which, as 1 perceive, 
he has escaped the fnares of death (f). Then they wept 
all again, and cried, Oh ! wo worth the day 1 

The next night Chriftiana had a dream : and behold 
fhe faw as if a broad parchmentwas open'd before herf 
in which were recorded the sum of her ways, and the 
crimes, as she thought, looked very black upon her. 
Then fhe cried out aloud in her sleep, Lord have mercy 
upon me a [inner (g); aatd the little children heard her* 

* James i. 23, 21, 25. f Luke xviii. 30. 

(e) Here see what those who cruelly and unkindly treat 
their godly relations -and friends on account of their religion, 
must come to feel in the bitterness of their spirit, and groan 
under in the sorrow of their soul, if ever the Lord grants them 
repentance unto life. 

" (f) Is it any marvel, that a quickened, enlightened sinner 
should be judged by those around him, who are yet dead in 
their sins, to be full of whims and melancholy ; No : It is very 
natural for them to think us fools and mad ; but we know that 
they real! v are so. For when it pleases the Lord to take the 
veil of unbelief off the heart, and to remove the scales of igno- 
rance from the eyes, then they will confess with Christians, 
that the light of life is given to us. 

(g) Tnis is the very first cry of an awakened sinner, mer- 
cy for the iost and miserable ; and no sooner are the sinner's 
eye's opened to see his ruined, desperate state, and to cry for 
mercy, but the god of this world, who hitherto had blinded the 
eyes,aud kept the heart secure by presu inption,riow pposes the 



THE PILGRIM'S PROGRESS. 2O5 

After this, (he thought (he faw two very ill-favoured 
one* standing by her bed-side, and laying, " What 
fhali we do with this woman ? For she cries out for 
mercy waking and fleeping ; if fhe be fuffered to go on 
as fhe begins, we ihall lofe her as we have loft her 
hufband. Wherefore we mus.t, by fome way, feck to 
tr.ke her off from the thoughts of what shall be here- 
afte r , else ali the world cannot help but me will be- 
come a pilgrim". 

Now {he awoke in a great fweat, alfo a trembling 
was upon her ; but after a while (he fell to fleeping 
again. And then fhe thought fhe faw Chriftian her 
husband in a place of bliss among many immortals, 
with a harp in his hand, standing and playing upon it 
before one that fat on a throne, with a rainbow about 
his head, She saw alfo as if he bowed his head with 
his face to the paved work that was under his Prince's 
feer, faying, I heartily thank my Lord and King for 
bringing me into this place. Then shouted a company 
of them that Mood round about and harped with their 
harps: but no man living could tell what they said, 
except Chriftian and his companions. 

Next morning, when she was up, had p-ayed to 
God, and talked with her children a while, or,e knock- 
ed hard at the door : to whom fhe fpake out faying, 
If thou corned in God's name, come in. So he faid, 
Amen; and opened the door, and faluted her with 
Peace on this house. The which when he had done, 
he faid Cnriftiana, knoweft thou wherefore I am 
come ? Then fhe blulhed, and trembled, also her heart 
began to wax warm with defires to know from whence 
he came, and what his errand was to her. So he faid 
unto her, My name is Secret (h), I dwell with thofe 

sinner's progress to a throne of grace, to a God of mercy, and 
to the Saviour of the lost. Satan does not easily part with his 
prey. -But Jesus the strong man armed with almighty power 
and everlasting love, will conquer and cast him out. That is 
the sinner's rnerey, or "one could ever be saved. 

(h) " Th e fear of the Lord is the beginning of wisdom." 
Psalm cxi. !0. and " the secret of the ford is with them 
who fear hint-" Psalm ^xv, 14. The Spirit, the Comforter, 



£06 the pilgrim's progress. 

that are high. It is talked of where I dwell, as if thou 
hadst a defire to go thither ; alfo there is a report that 
thou art aware of the evil thou haft formerly done to 
thy hufband,in hardening of thy heart againft his way, 
and in keeping of thefe babes in their ignorance. — 
Chriftiana, the Merciful One has fent me to tell thee, 
that he is a God ready to forgive, and that he talketh 
delight to multiply the pardon of offences. He alfo 
would have thee to know, That he inviteth thee to 
come into his prefence, to his table, and that he will 
feed thee with the fat of his houfe,and with the heri- 
tage of Jacob thy father. 

There is Chriftian thy husband, that was, with legi- 
ons more, his companions, ever beholding that face 
that doth minister life to beholders : and they will all be 
glad, when they fhall hear the found of thy feet ftep 
over thy Father's threfhold. 

Chriftiana at this was greatly abafhed in herfelf, and 
bowed her head to the ground. This Vifion proceeded 
andfaid Chriftiana, here is alfo a letter for thee, which 
I have brought from thy husband's King j fo me took it 
and opened it, but it froelt after the manner of the beft 
perfume*. Alfo it was written in letters of Gold. 
The contents of the letter were thefe j that the King 
would have her to do as did Chriftian her hufband, for 
that he was the way to come to this city, and to dwell 
in bis prefence with joy for ever. At this the good 
woman was quite overcome : fo fhe cried out to her 
vifitor, Sir, will you carry me and -my children with 
}ou, that we may alfo go and worihip the King? 

Then faid the visitor, Chriftiana ! the bitter is before 
zhy fweet. Thou mutt through troubles, as he did that 
went before thee, enter the Celeftial City. Wherefore 
I advlfe thee to do as did Chriftian thy hufband : Go 
to the Wjcketgate yonder over the plain, for that ftands 
in the head of the way up which thou mult go, and I 
wtib thee all good fpeed. Alfo 1 advife thee, that thou 

* Sang. |. 2. 
Vsever convinces the soul of sin, but he also revives and com- 
forts the heart with glad tidings of free and full pardon of 

*itl, through the blood of the Lamb. 



THE PILGRIMS PROGRESS. SOT 

put this letter in thy bofom : that thou read therein to 
thyfelf, and to thy children, until they have got it by 
heart i for it is one of the fongs that thou mult fing 
while thou art in this houie of thy pilgrimage* : alfo 
this thou mud deliver in at the farther gate (i). 

New I faw in my dream, that this old gentleman, 
as he told me this ftory, did himself feem to be greatly 
affected therewith He moreover proceeded, and faid: 
So Chriftiana called her fons together, and begun to 
addrefs herfelf unto them : My fons, I have, as you may 
perceive, been of late under much exercife in my foul 
about the death of your father; not for that I doubt at 
all of his happinefs ; for I am fatisfied now that he is 
well. I have been alfo much affected with due thoughts 
of mine own (late and yours, which I verily believe is 
by nature miserable. My carriage alfo to your father 
in his diftrefs, is a great load to my conlcience : for I 
hardened both my heart and yours againft him, and 
refufed to go with him on pilgrimage. 

The thoughts of these things would now kill me out- 
right, but that for a dream which I had laft night, and 
but that for the encouragement that this ftranger has 
given me this morning. Come, my little children, let 
us pack up and begone to the Gate that leads to that 
celeftial country, that we may fee your father, and be 
with him and his companions in peace, according to 
the laws of that land. 

Then did her children burn: out into tears, for joy 
that the heart of their mother was so inclined. So that 
the vifitorbade them farewell rand they began to pre- 
pare to set out for their journey. 

But while they were thus about to be gone, two of 
the women that were Chriftiana's neighbours, came up 

to her houle, and knocked at the door. To whomlhe 



(i) Says our Lord, "When the Spirit is come, be shall 
tcstif'v of me — he shall loud you into all truth — he slia.il sbf w 
you tilings to come." All this the convinced sinner tjnds true. 
fn experience. As the Spirit testifies of Christ, so he leads the. 
sou! to Christ, that he m;iv be the sinner's oulv hope, rig'hte- 
ousness, and strength. Thus fie g'orifieS Christ, 



208 THE PILGRIM'S PROGRESS, 

faid as before. At this the women were ftunned ; for this 
kind of language they ufed not to hear, or to perceive 
to drop from the lips of Chriftiana (k). Yet they came 
in : but behold, they found the good woman prepar- 
ing to be gone from her houfe. 

So they began and faid, Neighbour, pray what is 
your meaning by this ? 

Chriftiana anfwered, and faid to the eldeft of them 
whofe name was Mrs. Timorous, I am prepared for a 
journey. (This Timorous was daughter to him that 
met Chriftian upon the hill of difficulty, aud would have 
had him gone back for fear of the lions). 

Tim. For what journey, I pray you ? 

Chrift. Even to go after my old hufband ; and with 
that fhe fell a weeping ! 

Tim. I hope not fo, good neighbour; pray, for 
your children's fake, do not fo unwomanly call away 
yourfelf. 

Chr. Nay, my children mail go with me, not one 
of them is willing to flay behind. 

Tim. I wonder, in my heart, what or who has 
brought you into this mind. 

Chr. Oh, neighbour, knew you but as much as I 
do, I doubt not but that you would go along with me. 

Tim. Pr'ythee, what new knowledge haft thou got, 
that fo worketh offthy mind from thy friends, and that 
tempteth thee to go nobody knows where ? 

Chrift. Then Chriftiana replied, 1 have been forely 
afflicted lince my hufband's departure from me; but 
especially fince he went over the river. But that which 
troublcth me moit, is my churlish carriage to him when 
he was under his diftrefs. Befides, I am now as he 

(k) Header stop, and examine, did never any of your 
former friends and carnal acquaintance take knowledge of a 
difference of your language and conduct ? Do they still like and 
approve of you as well as ever ? What reason, then have you 
to think yourself a pilgrim ? For no sooner does any one com- 
mence a pjlgrim, but that word is fulfilled, " For then I will 
turn to the people a pure language," Zeph. iii. 2. If the heart 
be ever so little acquainted with the Lord, the tongue will dis- 
cover it, and the carnal and profane will ridicule and despise 
you for it. This will ever le found true. 



THE PILGRIM'S PROGRESS. 239 

was then; nothing will ferve me, but going on pil- 
grimage. I was dreaming laft night, that I faw him. 
O that my foul was with him, He dwelleth in the pre- 
fence of the king of the country ; he fits and eats with 
him at his table ; he is become a companion of immor- 
tals*, and has a houfe, now given him to dwell in, to 
which the beft palace on earth, if compared, feems to 
me but as a dunghill. The Prince of the palace has 
alfo fent for me, with promifes of entertainment, if I 
lhall come to him -, his meffenger was here even now, 
and brought me a letter, which invites me to come, — 
And with that fhe plucked out her letter, and read it, 
and faid to them (1). What now will you fay to this ? 

Tim, Oh ! the madnefs that lias poffeffed thee and 
thy hufband ! to run yourfelf upon fuch difficulties ! 
You have heard, I am fure, what your huiband did 
meet with, even in a manner, at the firft ftep that he 
took on his way, as our neighbour Obftinafe can yet 
teftify, for he went along with himj yea, and Pliable 
too, until they, like wife men, were afraid to go any 
farther. "We alfo heard, over and above, how he met 
with the Lions, Apollyon, the Shadow of Death, and 
many other things. Nor is the danger that he met with 
at Vanity-Fair to be forgotten by thee. For if he, 
though a man, was fo hard put to it, what canft thou 
being but a poor woman, do ? Confider alfo, that 
thefe four fweet babes are thy children, thy flefh, and. 
thy bones. Therefore though thou Ihouldft be fo rafh 
as to caft away thyfelf; yet for the fake of the fruit of 
thy body, keep thou at home (m). 

*Cor. v. l— *. 

(1) This was a love-letter , full of the love of Jesus, and 
the precious invitation of his loving heart to sinners to come 
unto him, as recorded in his blessed word. Happy sinners 
whose eyes are opened to read them ! But this the world calls 
madness. 

(m) The Lord, who quickens us by his Spirit, and calls 
ms by his word, well knows the carnal enemies who will op- 
pose our progress in the divine life : therefore he tells us, " If 
thy brother, or the wife of thy bosom, orthv friend, which is 
w> thine own soul, enrice thee secretly from the Lord, thou. 
•diait not hearken unto -him,"- &c. Dent, siii- G- Let the wont 

2 D 



1 10 THE PILGRIM 3 PROGRESS. 

But Chriftiana faid unto her, Tempt me not, my 
neighbour: I have now a prize put into my hand to 
get again, and I (hould be a fool of the greateft iort 
if I mould have no heart to ftrike in with the opportu- 
nity. And for that you^tell me of all thefe troubles 
that I am like to meet with in the way, they are io far 
from being to me a difcouragement, that they mew I 
am in the right. "The bitter mufi: come before the 
Tweet,'* and that alto will make the fweet the fweeter. 
Wherefore fince you came not to my houfe in God's 
name, as I faid, I pray you begone, and do not dif- 
quiet me farther (n). 

Then Timorous alfo reviled her, and faid to her 
fellow, Come, neighbour Mercy, let us leave her in 
her own hands, fhe fcorns our council and company, 
But Mercy was at a ftand, and that for a two- fold 
reafon, ift, Her bowels yearned over Chriftiana. So 
Ihe faid within herfelf, If my neighbour will be gone 
I will go a little way with her, and help her. idly, 
Her bowels yearned over her own foul (for what Chris- 
tiana had faid, had taken fome hold upon her mind ). 
- Wherefore (he fa'd within herfelf again, I will yet 
have more talk with this Chriftiana, and if I find truth 
and life in what (he fhali fay, myfelf with my heart 
mall alio go with her. Wherefore Mercy began thus 
to reply to her neighbour Timorous. 

Mercy. Neighbour, I did indeed come with you to 
fee Chriftiana this morning ; and fince fhe is, as you fee 
a taking her laft farewell of the country, I think to walk 
this fun-fhiny morning a little with her, to help her on 

of God be the rule, and Christiana's- conduct an example to 
all who are setting their face Zion-ward. O beware of the 
reasoning of the flesh. Dread to look back. Tremble at the 
thought of going back ; for the Lord hath no pleasure in such 
Heb. x. 38. 

(u) That is rjght. It is well to heboid in the name of the 
Lord, and blunt with those who seek to turn us away from fol- 
lowing on to know the Lord ; lor nothing less than life and sal- 
tation, or death and damnation, will be the is ue of it. O pil- 
grims, beware, beware of parleying with the carnal. Ever re- 
member, you have a nature prone to catch the falling spark 
from their flint and steel, and tinder about yen ever ready to 
•fake the fire. 



THE PILGRIMS PROGRESS. 2Ii 

that way. But she told her not of the fecond reafon, 
but kept it to herfelf. 

Tim. Well, I fee you have a mind to go a fooling too ; 
but take heed in time, and be wife j while we are out 
of danger we are out j but when we are in, we are in. 
So Mrs. Timorous returned to her houfe, and Chris- 
tiana betook herfelf to her journey (o). Euc when 
Timorous was got home to her houfe, fhe fends for 
fome of her neighbours, to wit, Mrs. Bat's Eyes, Mrs. 
Inconsiderate, Mrs. Light-mind, and Mr. Know- 
nolhing. So when they were come to her houfe fhe falls 
to telling cf the ftory of Chriltiana, and of her intend- 
ed journey. And thus she began her tale. 

Tim. Neighbours, having but little to do this morn- 
ing I went to give Chriftiana a visit j and when I came 
at the door, I knocked as you know it is our cuftom : 
And (lie anfwered, If you come in God's name, come 
in. So in I went, thinking all was well : But when I 
came in, I found her preparing herfelf to depart the 
town, me and alfo her children. So I asked her what 
was her meaning by that? And fhe told me in short 
that (he was now of a mind to go on pilgrimage as did 
her husband. She told me alfo a dream that (lie had 
and how the King of the country where her husband 
was, had fent her an inviting letter to come thither. 

Then faid Mrs. Know-nothing, And what ! do you 
think (he will go ? 

Tim. Ay, go she will, whatever comes on't; and 
methinks J know it by this ; for that which was my 
great argument toperfuade her to flay at home to wit, 
the troubles she was like to meet with in the way is one 



(o) Here we see our Lord's word verified, i( The one shall 
betaken, and the other left," Matt xxiv. 41. Mercy is 
called, and Timorous left. All to appearance seems chance 
and accident, that any come to the knowledge of the truth 
but electing love directs all things, and sovereign grace over- 
rules ail things : and " all dungs are of God, who hath recon- 
ciled us to himself by Jesus Christ " 2 Cor. v. IS. O ever 
bow to divine sovereignty : ever adore diserimminating grace 
what shall we say to these things ? "If God be for us, who 
hall be against us?" Koin. viii. 31. 

2 D 2 



212 THE PILGRIMS PROGRESS. 

great argument with her, to put her forward on her 
journey. For fhe told me in fo many words, <( The 
bitter goes before the iweet :" yea and forafmuch as 
it doth, it makes the fvveet the fweeter. 

Mrs. Bat's-eyes. Oh this blind and foolifh woman 
said she: and will fhe not take warning by her hus- 
band's afflictions ? For my pan, I fee, if he were here 
again, he would reft him content in a whole fkin, and 
never run fo many hazards for nothing. 

Mrs. Inconsiderate also replied, faying, Away with 
fuch fantastical fools from the town : a good riddance 
for my part I say of her : fhould fhe ftay where fhe 
dwells, and retain this mind, who could live quietly by 
her? for fhe will either be dumpifli or unneighbourly 
to talk of fuch matters as no wise body can abide : where 
fore, for my part, I fhall never be forry for her depar- 
ture : let her go, and let better come in her room i 
it was never a good world fince these whimfical 
fools dwelt in it (p). 

Then Mrs. Light-mind added as followeth ; Come, 
put this kind of talk away. I was yesterday at Madam 
Wanton's where we were as merry as the maids. For 
who do you think should be there, butl and Mrs. Love 
the-flefii, and three or four more, with Mrs. Lechery, 
Mrs. Filth, and fome others; fo there we had mufic, 
and dancing, and what else was meet to fill up the plea- 
fure. And I dare fay, my lady herfelf is an admirable 
well-bred gentle woman, and Mr. Lechery is as pretty 
a fellow. By this time Christiana was got on her way 
and Mercy went along with her; so as they went, her 
children being there alfo, Chriftiana began to discourfe. 
And, Mercy, laid Chriltiana, 1 take this, as an unex- 
pected favour, that thou shouldest fet foot out of doors 
to accompany me a little in my way. 

(p) O how do such carnal wretches sport with their own 
damnation, while t! ey despise the precious truths of God, and 
ridicule hs beloved chosen and called people! But as it was 
in the beginning, he who was born after the flesh persecuted 
him who - was born after the Spirit, so it is now, and will be for 
ever ; us long as the seed of the woman, and the seed of the 
serpent, are upon the earth. 



THE PILCRIM's PPCGRESS. ^ I 3 

Mercv. Then fa;d young Mercy (for fhe was but 
young) If I thought it would be to propofe to go 
with you, I would never go near the town. 

Christ. Well, Mercy, (aid Christiana, cast in thy lot 
with nie, I well know what will be the end of our pil- 
grimage ; my hufband is where he would not but be for 
all ihe gold in the Spanish mines. Nor shalt thou be 
rejected, though thou goest but upon my invitation. 
The King who hath Tent forme and my children, is one 
that deiighteth in Mercy. Befides, if thou wile I will 
hire thee, and thou (halt go along with me as mv fer- 
vanr. Yet we will have all things in common betwixt 
thee, and me, only go along with me (q) 

Mercy. But how shall I be afcertained that I also 
mould be entertained ; had I this hope from one that 
can tell, I would make no ftick at ail, but would go, 
being helped by him that can help, though the way 
was never fo tedious (r). 

Chrid. Well, loving Mercy I will tell thee what 
thou fhalt do; go with me to the Wicket-gate, and there 
I will further enquire for thee; and if there thou fhalt 
not meet with encouragement, 1 will be content that 
thou return to thy place; I alio will pay thee for thy 
kindness which thou (hewed to me and my children in 
the accompanying of us in our way as thou dolt. 

Mercy. Then will [ go thither, and will take what 
mall foilow : and the Lord grant that my lot may there 

(q) Such is the true spirit of real pilgr';nls,that do not lore 
to eat their precious morsel alone. They wish others to know 
prec'pus Christ, and to become followers of him with them- 
selves. O how happy ate they, when the Lord is pleased to 
draw the hearts of any of their feliow-sinners to himself! 

(r) Though Christiana clearly saw and knew her calling 
of God, vet Mercy did not : therefore she is in doubt about it. 
Jest so it is with many at their first setting out. Hence they 
are ready to say (and I have met with many who have said) 
that they could even wish to have had the most violent convic- 
tions of sin, and to have been as it were shook over the It outii 
of hell, that they might have had a greater certainty of their 
beino- called of God. Hut this is speaking unadvisedly- 
Better to take the apostle's advice : "Give all diligence to 
make your calling sure." 



2i*4 THE PILGRIM'S PROGRESS/ 

fall even as the King of heaven shall have his heart 
upon me (s). 

Chriftiana was then glad at her heart, not only that 
she had a companion, but alfo for that the had prevail- 
ed with this poor maid to fall in love with her own 
salvation. So they went on together, and Mercy 
began to weep. Then laid Chriftiana, Wherefore 
weepeth my foster so ? 

Mercy. Alas ! said fhe, who can but lament, that' 
sr-fall but rightly confider what a ftate and condition 
my poor relations are in, that yet remain in our finful 
town : and that which makes my grief the more, is 
becaufe they have no inftrucsion, nor any to tell them 
what is to come (t) 

ChrilL Bowels become pilgrims; and thou doft for 
thy friends, as my good Cnriftian did for me when he 
kft me : he mourned for that I would not heed nor 
regard him, but his Lord and our did gather up his 
tears, and put them into his bottle ; and now both I 
and thou, and theie my fweet babes, are reaping the 
fruit and benefit of them. I hope, Mercy, that thefe 
tears of thine will not be loft: for the Truth hath faid, 
that " they that fow in tears, mall reap in joy and 
froging*". And " he (hat goeth forth and weepeth r 
tearing precious fezd, fhail doubtless come again with 
lejoic'mg, bringing his flieaves with him." 

Then laid Mercy, 

* Ps. exxvi. 5. 

|s) Here is a precious discovery of a heart divinely in- 
strncted. Muni, here is no looking to any thing Mercy was 
M htrrseif, e*f to any thing she could do for herself fur hope ; 
festali is resolved into this all is cast upon this, even the love 
exf the he-art of the King of heaven, Readers can you be con- 
Sent with, this lot r Can you cast all, and rest all, upon the 
few of Chr.st ? Then bless his loving name for giving you a 
2>ilgriiiis heart. 

(t) This is natural ; when we know the worth of our souls 
and the • prcciousness of Christ's salvation, and weep over our 
selves, and for our sins, to mourn and weep for our dear car- 
nal relatives, lest they should be lost, and to wish for their sal- 
vation, also. 



THE PILGRIMS PROGRESS. 2l5 

11 Let the most blessedbe my guide, 

<* Ift be his blessed will, 
" Unto his gate, into his fold, 

" Up to his holv Iiiti : 
<c And never let him suiter me 

" To swerve or turn asido 
f* From his free- grace and holy ways, 

" Whate'er shall me betide. 
e< And let him gather them of mine, 

" ThatI have left behind ; 
" Lord, make them pray they mav be thine, 

"With all their heart and mind." 



Now my oM friend proceeded, and faid — But when 
Chriftiana came to the Slough of Lefpond, fhe began 
to be at a (land ; for faid (he, this is the place in which 
my dear hufband had like to have been fmothered 
with mud. She perceived alfo, that notwithstanding 
the command of the King to make this place for pil- 
grim's good, yet it was rather worfe than formerly. 
So I afked if that was true ? Yes, faid the old gentle- 
man, too true ; for many there be, that pretend to be 
the King's labourers, and fay they are for mending the 
King's highway, that bring dirt and dung instead of 
ftones, and fo mar inftead of mending (u). Here Chris- 
liana, therefore, and her boys, did make a Hand : but 

6 

(u) But instead of being what they profess, the King's 
labourers. Paul calls the m go?pel-preveuters, and soul trou- 
blers, Gal. v. If). For instead of preaching a free, full, and 
finished salvation, graciously bestowed as of free gift and bv 
rich grace, upon poor sinners who can do nothing to intitle 
themselves to it, or to gain ;m interest in it; behold, these 
wretched daubers set forth salvation to sale upon certain 
terms and conditions which sinners are to perform and fulfil. 
Thus they distress the upright and sincere, and deceive the 
self-righteous and unwary into pride and delusion. Thus thev 
mar, instead of mending the way ; and bring dirt and dung, 
instead of stones, to make the way sound and safe for pilgrim-. 
Beware of the sophistry of free-will, st lf-righteous preachers ; 
for thev only perplex the mind, puzzle the conscience, hue 
ne'eer make go ul the ground of hope in the sinners hear,, 
u[o - . tit: Saviour of the lost- 



21.6 THE PILGRIM'S PROGRESS, 

faici Mercy, Come, let us venture, only let us hi 
wary. Then they looked well to their fteps, and made 
a fhift to get daggering over. 

Yet Chriftiana had like to have been in, and that not 
once or twice. Now they had no fooner got over, but 
they thought they heard words that faid unto them, 
*' Bleffed is fhe that believeth, for there lhall be a per- 
formance of what has been told her from the Lord* ". 
Then they went on again ; and faid Mercy to Chrif- 
tiana, Had I as good ground to hope for a loving re- 
ception at the Wicket-gate, as you, I think no Slough 
of Defpor.d could difcourage me. 

Well, faid the other, you know your fore, and I 
know mine; and good friend, we fhaU all have enough 
evil before we come to our journey's end. 

For it cannot be imagined, that the people that de- 
fign to attain fuch excellent glories as we do, and that 
are fo envied that happinefs as we are; but that we 
ihall meet with what fears and fnares, with what trou- 
bles and afflictions, they can poffibly affauk us with, 
that bate us. 

And now Mr. Sagacity left me to dream out my 
dream by myfelf. Wherefore, methought I faw Chrif- 
tiana and Mercy, and the boys, go all of them up to the 
Gate : to which, when they came, they took themfelves 
to a fhort debate, about how they mud manage their 
calling at the Gate : and what mould be faid unto him 
that did open unto them. So it was concluded fince 
Chriftiana was the eldeft, that fhe fhould knock for en- 
trance, and that (he fhould fpeak to him that did open 
for the reft. So Chriftiana began to knock, and, as 
her poor hufband did, (be knocked and knocked again* 
But inftead of any that anfwered, they all thought that 
they heard as if a dog came barking upon them ; a dog, 
and a great one too, and this made the women and chil- 
dren afraid Nor durftthey for a while to knock any 
more, for fear the maftifT fhould fly upon them. Now 
therefore they were greatly tumbled up and down 
in their minds, and knew not what to do: knock 
they durft not for fear of the dog ; go back they durft ! 



THE PILGRIM'S PROGRESS. 2I7 

nor, for fear the keeper of that gate fhould efpy them 
as thev i'o went, and be offended with them : at laft 
they thought of knocking again, and knocking more 
Vehemently than they did at firft. Then faid the 
Keeper of the Gate, who is there ? So the dog left 
off to bark, and he opened upon them (x). 

Then Chriftiana made low obeifance, and laid, Let 
not our fcord be offended with his handmaidens, for 
that we haye knocked at his princely Gate. Then 
faid the keeper, Whence came ye ? And what is that 
you would have ? 

Chriftiana anfwered, We are come from whence 
Chriftian did come, and upon the fame errand as he ; 
to wit, to be, if it {hall pleafe you, gracioufly ad- 
mitted by this Gate, into the way that leads unto 
the Celeftial City. And I anfwer my Lord, in the 
next place, that I am Chriftiana, once the wife of 
Chriftian, that now is gotten above. 

With that the keeper of the Gate did marvel, faying, 
what is fhe now become a pilgrim, that but awhile 
ago abhorred that life ? Then (he bowed her head and 
faid, Yea, and fo are thefe my fweet babes alfo. 

Then he took her by the hand, and let her in, and 
faid alfo, " Suffer the little children to come unto me ;" 
with that fhe fhut up the Gate. This done, he called 
to a trumpeter that was above, over the Gate to enter- 
tain Chriftiana with fhouting and found of trumpet, 
for joy. So he obeyed, and founded, and filled the air 
with his melodious notes. 

Now all this while poor Mercy did ftand without, 
trembling and crying for fear that ihe was rejected. But 
when Chriftiana had got admittance for herfelf and her 
boys, then fhe began to make interceflion for Mercy. 

(x) No sooner does a poor sinner open his lips in prayer 
to Jesus, but the Devil will bark and roar at him, and by all 
means try to terrify aud discourage him. Do you find this? 
What is our remedy against tliis ? Resist the devil, and he 
will fly from you, James iv. 7. Draw nigh to God, and he 
will draw nigh to you, James iv. 8. O ever remember our 
dear Lord's word, men should pray always, and not faint, 
Lukexriii. I. 

2E 



SiS. the pilgrim's progress. 

Chrift. And (he faid, My Lord, I have a coraM 
panion of mir.e that ftands yet without, that is come 
hither upon the Tame account as myfelf j one that iy 
much dejecled in her mind, for (he comes as (he thinks,, 
without fending for : whereas I was fent to by my 
hufband's King to come. 

Now Mercy began to be very impatient, and each 
minute to her was as Jong as an hoar, wherefore (he' 
prevented Ghr ftiana from a fuller interceding for her r 
by knocking at the Gate her I elf. And fhe knocked 
then fb loud, that (he made Chriftiana to (tart. Then? 
faid the Keeper of the Gate, Who is there ? And 
Chriftiana faid, it is my friend. 

So he opened the gate ahd looked om, but Mercy 
was fallea down without in a fwoon, for fhe fainted, 
and was afraid that no gate would be opened to her, - 

Then he took her by she hand, and (aid, Darnfcl, 1 
bid thee arife. 

O Sir, faid (he, I am faint, there is fearce life left 
in me. But he anfwered, that one * faid, " When my* 
ibul fainted within me, 1 remembered the Lord, and 
my prayer came unto thee, into thy holy temple. "— » 
Fear not y ftand upo»n thy fctf, and till me wherefore 
thou art come. 

Mercy. 1 an* come for that unto which 1 was never 
invited as my friend Chriftiana was. Her's was from 
the King, and mine was but from her. Wherefore I 
pre fume (y)*. 

* Jonah K-.r.. 

(y)' Sfefcy's case' is not singular. Klany have set ©h« 
Justus she did, and haye been discoura-red by the same reason 
as she was. Some are wrought on by one means, and some by 
another. Site, as many have been, was encouraged to set out 

i*i the ways ©f the Lord !>y her neighbour and friend 

Hence she, as* many ofehers also have thought there was no- 
eause t©. conclude that she was effectually called by the Lord, 
but it w,as only the effect of human power, or moral suasion, 
and therefore doubted and fainted lest she should not mcefc 
TAith acceptance. But her very doubts 7 fea*s and distress, 
proved the earnestness of her heart, and the desire of her soul 
alter the Saviour; aftd also, that his attracting lovq and 
gracious power had a hand in the work. Well therefore 



THE PILGRIM'S PROGRESS. 11 $ 

£):d fhe dcfire thee to come with her to this place? 
Mercy. Yes; and as my Lord fees, I am come. — 
And if there is any grace or forgivenefs of fins to fpare, 
I befeech that thy poor handmaid be partaker thereof. 

Then he took her again by the hand, and led her 
gently »"> a°d faid I pray for ail rhem that believe on 
me, by what means foever they come unto me. Then 
faid he to thofe that ftood by/Fetch fomething, and 
give it Mercy to fmell on, thereby to (lay her fail- 
ings; So they fetched her a bundle of myrrh; awhile 
after the was revived. 

• And now were Chriftiana and her boys, and Mercy, 
received of the Lord at the head of the way, and fpoke 
kindly unto by him. Then faid they yet farther unto 
him, We are forrv for our fins, and beg of our Lord 
his pardon, and farther information what we mutt do. 

I grant pardon laid he, by word and deed * ; by 
word rathe promife of forgivenefs; by deed, in the 
way I obtained it. Take the firft from my lips with a, 
kifs, and the other as it (hall be revealed. 

Now I faw in my dream that he fpake many good 
words unto them whereby they were gladded. He 
alfo had them up to the top of the Gate, and fhewed 
them by what deed they were faved ; and told them 
withal, that that fight they would have again as they 
went along in the way to their comfort. 

So he leff them awhile in a fummer parlour below, 
where they entered into talk by themfelves ; and thus 
Chriftiana began : O Lord ! how glad am I that we 
got in hither ! 

Mercy. So you well may; but I of all have caufe 
to leap for joy. 

Chrift. i thought one time as I flood at the Gate 
(becaufe I ha4 knocked, and none did anfwer), that 

* Soqg 1. 2. John xx. 20. 

might Mr. Bunyan call upon his readers, at her gracious re- 
ception by Christ : Mark this, ye poor doubting, fearing, 
trembling souls, who are halting every step, and fearing you 
have not set out aright, hfar what Christ's angel said, and be 
pot discouraged. Fear not, for ye seek Jesus, Matt, xxviii. 5. 



120 the pilgrim's progress. 

all our labour had been loft, especially when that ugly 
cur made fuch a heavy barking at us (z). 

Mercy. But my worft fear was, alter I Taw that you 
■were taken into his favour, and that I was left behind, 

Now, thought I, it is fulfilled which is written* 
* e Two women mall be grinding together, the one. (hall 
be taken and the other left*" i had much ado to for- 
bear crying out, Undone, (a) 

And afraid I was to knock any more; bpt when I 
looked up to what was written over the Gate, 1 took 
courage. I alfo thought that I muft either knock 
again, or die : fo I knocked, but cannot tell how $ for 
my fpirit now ftruggled between life and death. 

Cnrift. Can you not tell how you knocked ? I am 
fure your knocks were fo earneft that the very founcf 
made me ftart ; I thought I never heard fuch knock- 
ing in all my life ; I thought you would come in by 
a violent hand, or take the kingdom by dorm. 

Mercy. Alas : to be in my cafe, who that fo wa$ 
could but have done fo ? You faw that the door was 
fhut upon me, and there was a mod cruel dog there- 
about. Who, I fay, that was fo faint-hearted as I, 
would not have knocked with all their might ? But 

* Matt. xxiv. 4 \ . 

(z) The devil often barks most at us, and brings bis 
heaviest accusations against us when mercy, peace, comfort, 
and salvation are nearest to us, 

' " Press on, nor fear to»win the day. 
" Tho' earth and hell obstruct the way," 
(a) See what proper use a gracious soul makes of the 
doctrine of election. Here is no replying against God: no 
calling in question his sovereign right to receive or to reject.. 
No : all that this poor humble heart thought Now is fulfilled 
*hat is written, " One slntll be t« ken, and the other "left.'* 
If so, what had she to say ? No impeachment of the Lord's" 
dealings ; but only, I am undone. But yet, on seeing what 
was written over the gate, " Knocks and it shall be opened ;" 
from that, and not from any sight of worth or worthiness in 
herself, but ruined as she found herself, lost as she felt her- 
self, she was encouraged to knock again, or to cry and pray 
more vehemently than ever. Here is a blessed example of 
deep humility ; and of holy boldness : excited by the divine 
word (Jo thou ruined sinner, and do likewise. 



the pilgrim's progress. 2J2 

pray, What faid my Lord unto my rudeness ? Was he 
not an?ry with me ? 

Chrift. When he heard your lumbering noife, he gave 
a wonderful innocent smile: 1 believe what you did 
pleafed him well, fwr he fhewed no fign of the 
contrary. But I marvel in my heart, why he keeps 
such a dog ; had I known that before, I mould not 
have had heart enough to have ventured myfe'f in 
this manner. But now we are in, we are in, and I 
am glad with all my heart. 

Mercy. 1 will afk, if you pleafe, next time he comes 
down why he keeps such a filthy cur in his yard; I 
hope he will not take it amifs. 

Do fo faid the children, and perfuade him to hang 
him, for we are afraid he will bite us when we go hence. 

So at laft he came down to them again, and Mercy 
fell to the ground on her face, before him, and worfhip- 
ped, and faid, Let my Lord accept the facrifice of 
praife which I now offer unto him with the calves 
of my lips. 

So he faid unto her, (t Peace be to thee, (land up* " 
But me continued on her face and faid, <c Righteous 
art thou, O Lord, when I plead with thee, let me taiic 
with thee of thy judgments : Wherefore doft thou keep 
fo cruel a Hog in the yard, at the fight of which, fuch 
women and children, as we, are ready to fly from the 
gate for fear ? " 

He anfwered and faid, «f That dog has another 
owner, he is alfo kept clofe in another man's ground, 
only my pilgrims hear his barking : he belongs to the 
caftle which you fee there at a diftance, but can come 
up to the walls of this place. He has frighted many 
an honeft pilgrim from worfe to better, by the great 
voice of his roaring. Indeed, he that owneth him, 
doth not keep him out of any good-will to me or 
mine, but with intent to keep the pilgrims from com- 
ing to me, and that they may be afraid to came an4 
knock at the gate of entrance. 

Sometimes alfo he has broken out and has worried 
fome that 1 loved -, but I take all at prefent patiently. 

* Jer. xii- 1, 2. 



22,2 THE PILGRIM'S PROGRESS. 

I ^Ifo give my pilgrims timely help, fo that they are 
not deliverr d up to his power, to do to them what his 
doggifh nature would prompt him to. But what ! my 
purchafrd one, I trow hadjl. thou known never fo much 
beforehand, thou wouldeft not have been afraid, of 
a dog. 

t <e The beggars that go from door to door, will, ra- 
ther than they will lGfe a fuppofed alms, run the haz- 
ard of the bawling, barking, and biting too of a dog : 
and mail a dog in another man's yard, a dog whofe 
barking I turn to profit of pilgrims, keep any from 
coming to me ? I deliver them from the lions, and my 
darling irom the power of the dog." 

Mercy. Then faid Mercy, I confefs my ignor- 
ance : I fpeak what I underftand not ; I acknowledge 
that thou doft all things well. 

Chrift. Then Chriftiana began to talk of their 
journey, and to enquire after the way. So he fed 
them and walhed their feet, and fet them in the way of 
his fteps, according as he had dealt with her husband 
before. So I faw in my dream, that they went on then? 
way, and the weather was comfortable to them. 

Then Chriftiana began to fing, faying, 

" Bless'd be the day that I began 
> " A pilorim for to be ; 

Wf And bless'd also be the man 
ff That thereunto mov'd me. 

a "yj s true, 'twas long ere I began ; 

., ... " To seek to live for ever : 
" But now 1 run fast as I can ; 
" Tis better late than never. 

* Our tears to joy, our fears to faith, 

" Are turned as we see ; 
e J That our beginning (as one saith) 
* '" Shews what our end will be." 



Now there was. on the other side of the wall, that 
fencecf in the way up which Chriftiana and her compa« 



THE PJLCRIM's PROGRESS. 2^3 

nions wereo go, a garden, and that belonged to him, 
whofe was that barking dog, of whom mention wa9 
madr before. And fome of the fruit-trees that grew 
in the garden (hot their branches upon the wall ; arid 
being mellow, they that found them did gather them 
up and eat of them to their hurt. So Chriftiana's boys 
as boys are apt to do, being pleafed with the trees, and 
with the fruit that did rung thereon, did pluck them, 
and began to eat. Their mother did alfo chide them 
for fo doing, but ftill the boys weni on (d). 

Well, faid fhe, my fons, you tranfgrefs, for that fruit 
is none of ours j but fhe did not know that they did. 
belong to the enemy : I'll warrant you, if fhe had, 
fhe would have been ready to die for fear. But that 
paiTed, and they went on their way. Now, by that they 
were gone about two bow fhots from the place that led 
theminto theway, they efpied two very ill-favoured ones 
coming down apace to meet them (c). With that 
Chriftiana, and Mercy her friend covered themfelvca, 
with their veils, and kept alfo on their journey : the 
children alfo went on before j fo that at laft they met 
together. Then they that came down to meet them, 
came juft up to the woman, as if they would embrace 

(b) What is this garden, but the world ? What is the fruit 
they here found ? The lust of the flesh, the lust of the eye, 
and the pride of life, iJohn ii. ie. Of this, the boys ate. 
The mother chides them, for taking that which did not belong 
to them ; but she did not know that it grew in this devil's gar- 
den. Parents, mind this, Suffer not your children in the 
least eyil. Reprove them for the smallest fault. Sin is 
both deceitful and hardening. If no notice is taken of a 
small fault, it naturally will harden them, so as to commit 
a greater. Mark the consequence of their eating of this- 
fruit hereafter. 

(c) What are these ill-favoured ones ? Such as you will 
be sure to meet with in your pilgrimage, some vile lusts, or 
cursed corruptions, which are suited to your carnal nature. 
These will attack you, strive to prevail against you, and 
overcome you. Mind how these pilgrims acted, and follow 
their example. If one was to fix names to these ill-favoured 
ones, they might be called unbelief and licentiousness, which 
aim to rob Christ's virgin's of tbeir chastity to him. 



2if THE PILGBLIM'S PROGRESS* 

them 5 but Chriftiana faid* Stand back; or go peaceaolv 
as yoa Ihould. Yet thefe two, as men that are deaf, 
regarded not Chfiftiana's words but began to lay hands 
upon them j at that Chriftiana waxed very wroth, and 
fpurned at them with her feet* Mercy alfo, as well as 
f}*e could, did what fhe could to fhifc them. Chfif- 
ti&na again faid to them, Stand back, and be gone, for 
we have no money to lofe, being pilgrims as you fee* 
and fuch too as live upon the charity of our friends. 

Ill-fav. Then faid one of the two men* We make no 
affault Upon you for money, but are come out to tell 
you, that if you will but grant one fmal] requeft which 
We fh all. ask, we will make women of you forever. 

Chrift* Now Chriftiana imagining what they fhould 
mean, made anfwer again, ■■« We will neither hear* nor 
regard, nor yield to what you mall ask, We are in hafte, 
and cannot ftay, our bufinefs is of life and death "' So 
again (he and her companions made a frefh efTay to 
go pad them : but they letted them in their way. 

Ill-fav. And they faid, we intend no hurt to your 
lives j it is another thing we would have. 

Chrift. Ah, quoth Chriftiana* you would have us 
body and foul, for I know 'tis for that you are come ; 
but we will die rather upon the fpot,> than to fuffer 
ourfelves to be brought into fuch fnares, as fhall haz- 
zard our well-being hereafter. And with that they 
both ihrieked out and cried Murder, Murder. And 
fo put themfelves under thofe laws that are provided 
for the protection of women*. But the men (till made 
their approach upon them, with a defign to prevail 
againft them. They therefore cried out again (d). 

* Deut. xvii. 2.1—26—37. 

(tl) Here we see that the most violent temptation to the 
greatest evil is not sin, if resisted and not complied with. 
Our dear Lord himself was tempted in all things like as we are, 
yet without sin. Therefore ye dear followers of him, don't be 
dejected and cast down, though you should be exercised with 
temptations to the blackest crimes, and the most henious sins* 
You cannot be assaulted with worse than your Lord was ; 
he was tempted to hellish unbelief, abominable idolatry, 
and cruel self-murder, by the devil, out he resisted Satan 3 



the pilgrim's progress. 225 

Now they being, as I faid, not far from the Gate, 
in at which they came, their voice was heard from 
where they were, thither : wherefore fome of the 
houfe came out and knowing that it was Christiana's 
tongue, they made hafte to her relief. But by that 
time they were got within fight of them, the women 
were in a very great fcuffle, the children alfo flood 
crying by. Then did he that came in for their relief 
call out to the ruffians, laying, What is that thing you 
do ? — Would you make my Lord's people to tranfgrefs ? 
He aifo attempted to take them, but they did make 
their efcape over the wall, into the garden of the man 
to whom the great dog belonged ; fo the dog became 
their protector. This Reliever then came up to the 
women, and afked them how they did. So they an- 
fwered,« We thank thy Prince, pretty well, only 
we have been fomewhat affrighted ; we thank thee 
alfo, for that thou comeft into our help, for other- 
wife we had been overcome. 

Reliever. So after a few more words, this Reliever 
faid as followeth : I marvelled much, when you were 
entertained at the Gate above, feeing ye know that 
ye were but weak women, that you petitioned not the 
Lord for a conductor : then might you have avoided 
thefe troubles and dangers: he would have granted 
you one (e). 

Chrift. Alas ! faid Chriftiana, we were fo taken with 
our prefent blefiing, that dangers to come were for- 
gotten by us : befide, who could have thought, that 
fo near the King's palace, there fhould have lurked fuch 



and overcome all in our nature. And he h faithful, and he 
will not suffer us to be tempted above that we are able; but 
will, with the temptation also, make a way to escape, that we 
may be able to bear it, l Cor. x. 13. O then cry to him, He 
is the precious Reliever, who will come in the hour of dis- 
tress. 

(e) Let this convince us of our backwardness to prayer, 
and make us ashamed of ourselves, that our conduct brings 
that cutting word against us," Ye hare not because ye ask 
not". James iv. 2. 2 ¥ 



226 TH£ PILGRIM'^ PROGRESS* 

naughty ones ! Indeed it had been well for us, had we, 
afked our Lord for one - r but fince our Lord knew ic 
would be for our profit, I wonder he fent not one along 
with us ! (f). 

Rel. It is not always neceffary to grant things not 
aiked for, left by fo doing they become of little ef- 
teem ; but when the want of a. thing is felt,, it then 
comes under, in the eyes of him that feels it, that efti- 
mate which is its due, and foconfequently will be here- 
after ufed. Had my Lord granted you a conductor, 
you wouJdnot neither fohave bewailed that overfight 
of yours, in not asking for one as now you have occa- 
fion to do. So all things work for good, and tend to- 
make you more wary (g). 

Chrilt.. Shall we go back again to my Lord, and, 
confefs our folly, and ask one ? 

Rel. Your confefiion of your folly will I prefent 
him with : t®. go back again you need not \ for in all 
places where you fhali come, you will find no want at 
all; for, at every of my Lord's lodgings, which he has 
prepared for the reception of his pilgnms, there isfuf- 
ncient to furnifh them againft all attempts whatfoever. 
But as I faid a he will be inquired of by them, to do it 
for them*. And it is a poor thing that is not worth 
asking foi: — -When he had thus faid^ he went back to 
his place, and the pilgrims went on their way. 

r 

* £zek. xxxvi. 37. 

(f) It is well to be taken with present blessings, to be 
joyful in them, and thankful for them ; but it is wrong to for- 
get our dangers, and grow secure. Though the Lord loves 
us so well as to withhold no good things from us, yet what he 
does withhold he makes to work for good unto us j even to 
convict us of our remissness. 

(g) What loving, what precious reasoning is this ? With 
what tender affection does our Lord reprove his dear people ! 
See how kindly it works upon a pilgrim's soul. Poor Chris- 
tiana was for going back to confess her folly, and make hei 
request to her Lord. But she is. forbidden, and encouraged 
and comforted to go on. O how does our Lord bear, and 
what pains does he take with us, poor awkward creatures, who 
are ever prone to act amiss : Let us ever think most lowly of. 
ourselves, and most highly of Him, 



THB PILGRIM'S PROGRESS. 227 

Mercy. Then faid Mercy, what fudden blank is 
here ! I made account we had been paft all danger, 
and that we mould never forrow more. 

Chrift. Thy innocency, my filter, faid Chriftiana 
to Mercy, may cxcufe thee much j but as for me, 
my fault is fo much the greater, for that I faw this dan- 
ger before I came out of the doors, and yet did not 
provide for it where provifion might have been had. 
I am much to be blamed (h). 

Mercy. Then faid Mercy, How knew you this 
before you came from home ? Pray open to me this 
riddle. 

Chrift. Why, I will tell you: Before I fet foot out 
of doors, one night, as I lay in my bed I had a 
dream about this ; for methought I faw two men, as 
like thefe as ever the world they could look,ftand at my 
bed's feet, plotting how they might prevent my falra- 
tion. I will teli you their very words: They faid (it 
was when I was in my troubles), What mail we do 
with this woman ? For Ihe cries out waking and deep- 
ing for forgivenefs ; if Ihe be fuffered to go on as Ihe 
begins, we mall lofe her ps we have loft her hufband. 

This you know might have made me take heed, and 
have provided when provifion might have been laid. 

Mercy. Weil, faid Mercy, as by this neglect we have 
an occafion miniftered unto us, to behold our imper- 
fections : So our Lord has taken occafion thereby to 
make manifeft the riches of his grace •, for he as we 
fee, has followed us with unafked kindnefs, and has 
delivered us from their hands that were ftronger than 
we, of his mere good pleafure (i). 

(h) Ffere is a display of a truly christian spirit in that 
open and igenuous confession of her fault, taking all the blame 
upon herself, exaggerating it, and accusing Mercy. This is . 
not natural to us ; for we are all prone to self-justification, and 
self-yindication. This is the real mark of our high spirit. — 
But the grace of Christ humbles the heart, and silences the 
tongue to self-justifying pleas. O for more of this precious 
grace ! 

• (i) Mark these phrases, The riches of his grace, and His 
mere good pleasure. You cannot entertain too exalted 
ideas of these, nor speak too highly of them. While, on the 

2 F 2 



£28 the pilgrim's progress. 

Thus now when they had talked away a little more 
time, they drew near to a houfe that flood in the way, 
which houfe was built for the relief of pilgrims, as you 
will find more fully related in the Firft Part of the 
Records of the Pilgrim's Progrefs j fo they drew on 
towards (the houfe of the Interpreter) and when they 
came to the door, they heard a great talk in the houfe j 
then they gave ear, and heard as they thought, Chrif- 
tiana mentioned by my name. For you mutt know, 
that there went along even before her a talk of her and 
her children going on pilgrimage. And this was the 
more pleafing to them, becaufe they had heard that 
fhe was Chriftian's wife, that woman who was forne 
time ago fo unwilling to hear of going on pilgrimage. 
Thus, therefore, they flood (till, and heard the good 
people within commending her, who they little thought 
itood at the door. At laft Chriftiana knocked, as fhe 
done at the gate before. Now when (he had knocked 
there came to the door a young damfti, named Inno- 
cent, and opened the door, and looked, and behold, 
two women were there* 

Damfel. Then faid thedamfel to them, With whom 
would you fpeak in this place ? 

Chrid. Chriftiana anfwered, We underft: nd that this 

a privileged place for thofe that are becomepilgriin.% 
and we now at this door are fuch : wherefore we pray 
that we may be partakers of that for which we at this 
time are come j for the day as thou feeft, is very far, 
ipent, and we are loth to-night to go any farther. 

Damfel. Pray what may I call your name, that I 
may tell it to my Lord within ? 

Chrift. Mv name is Chriftiana ; I was the wife of 
that pilgrim that fome years ago did travel this way, 

other hand, you can never see too much, nor speak too much 
of your own imperfections. Pilgrims should be known by 
their language as well as their walk. Those who talk highly 
of their own perfection, speak little, if at all, of ihi riches of 
God's grace, and the good pleasure of his will. But if they 
do, they talk so confusedly about them, that real pilgrims can- 
not understand them. Beware of the infection of the pride 
jind self-righteous leaven of such. 



THE PILGRIMS PROCRISS. 229 

and these be his four children. This maiden is aifo 
rny companion, and is going on pilgrimage toj. 

Innocent. Then ran Innocent in (for that was her 
name) and said to thofe within, Can you think who is 
at the door ? There is Christiana and her childten, and 
her companion, alt waiting for entertainment here- — 
Then they leaped for joy, and went and told their mas- 
ter. So he came to the door, and looking upon her, he 
faid, Art'thou that Chriftiana whom Chriltian the good 
man left behind him, when he look himielfto a pil- 
grim's life ? 

Christ. I am that woman that was so hard-hearted 
as to slight my husband's troubles, and that left him 
to go on his journey alone, and thefe are his four chil- 
dren ; but now I alfo am cotne, for I am convinced 
that no way is right but this (k). 

Inter. Then is fulfilled that which is written of the 
man that said to his fon, Go work to-day in my vine- 
yard* : and he faid to his lather i will not ; but after- 
wards repented and went. 

Christ! Then said Christiana, So be it, Amen. God 
make it a true faying upon mr, and grant that I may 
be found at the laftcf him in peace, without fpor, and 
blamelefs ! 

Inter. A But why standest thou at the door? Come in 

thou daughter of Abraham : we were talking of thee 

"bur now, for tidings have come to us before, how thou 

art become a pilgrim. Come*, Children, come in; 

* Matt. xxi. 29, 

(k) Here see how the experience of true grace works in 
the heart : by keeping the subjects of it low in their own eves, 
and cutting offall self-exalting.;. " I am that haru-hearted 
woman, &e." Tins ever dwelt uppermost in Christiana's 
heart. Oh sou!, if thou truly ki.owcst thyself, thou wilt ever 
he sinking into nothing, yea, worse than nothing, because a 
sinner before the Lord, and confess thy vileness unto him, 
and acknowledge, if he had left thee to thyself, destruction 
must have been thy inevitable doom. And see how confi- 
dent divine teaching makes us. Under its power and influ- 
ence, we can say with Christiana, I am convinced that no way 
is right but this, even to be a pilgrim of the Lord, and so» 
journer upon the earth. 



230 THE PILGRIM'S PROGRESS. 

come maiden, come ; fo he had them all into the 
houfe. 

So when they were within, they were bidden to fit 
down and rest them ; the which when they had done, 
thofe that attended upon the pilgrims in the houfe, 
carae into the room to fee them. And one fmiled, and 
another fmiled, and another fmiled, and they all fmiled, 
for joy that Chriltiana was become a pilgrim j they alfo 
looked upon the boys; they ftroked them over their 
faces with their hands, in token of their kind reception 
of them ; they alfo carried it lovingly to Mercy, and 
bid them all welcome into their Matter's houfe (1). 

After a while, becaufe iupper was not ready, the In^ 
terpreter took them into his Significant Rooms, and 
fhewed them whatChrifl-an, Chriftiana's husband,had 
feen fometime before. Here therefore they faw the 
man in the cage, the man and his dream, the man that 
cut his way through his enemies, and the picture of the 
biggeft of all, together with the reft of thofe things 
that were then fo profitable to Chriftian. 

This done, and after thofe things had been fomewhar 
digefted by Chriltiana and her company, the interpre- 
ter takes them apart again, and has them firft into a 
room where was a man that could look no way but 
downwards, with a muck-rake in his hand; there ftood 
alfo one over his head with- a Celeftial crown in his 
hand, and proffered him that crown for his muck-rake;" 
but the man did neither look up nor regard, but rake 
to himfelf the ftraws, the fmall flicks and duft of the 
floor. 



(1) Here is joy indeed, which strangers to the love of Christ 
intermeddle not with. Believer, did yoa never partake of 
this pleasing, this delightful sensation, on seeing other poor 
sinners like thyself call to know Jesus and follow him ! Sure- 
ly this is the jov of heaven : and if thou hast this joy, thou 
hast the love that reigns in heaven. Glory to Jesus, I think I 
can truly say, 1 have this blessed evidence in my heart, that I 
know somewhat of this joy, arising from seeing poor lost 
sinners converted, no; merely to an opinion, or to a party of 
christians, but their hearts converted, to Jesus, so as to love 
him and follow him. O for a spread and increase of this 
spirit among christians oLall denominations. 



THK PILGRIM'S PROGRESS 23l 

Then faid Chriftiana, I perfuade myfelf that I know 
somewhat the meaning of this : for this is the figure of 
a man in this world ; is it not, good Sir? 

Inter. Thou haft faid right,said he, and his muck- 
rake doth fhew his carnal mind. And whereas thou 
feeft him rather give heed to rake up ftraws and flicks, 
and the duft of the floor, than do what he fays that calls 
to him from above, with the Celeftial crown in his 
hand j it is to fhew, that heaven is but as a fable to 
fome, and that things here are counted the only things 
fubftantial. Now, whereas, it was also fhewed thee, 
that the man could look no way but downwards ; it is 
to let thee know, that earthly things, when they are 
with power upon men's minds, quite carry their hearts 
away from God, 

Chrift. Then said Chriftiana, Oh! deliver me from 
the muck-rake. 

Inter. That prayer faid the Interpreter, has lain by 
till it is almoft ruftyj Give me not riches, is fcarce 
the payer of one in tenthoufand. Straws and flicks, 
and ruft, with rnoft, are the great things now looked 
after. 

With that Mercy and Chriftiana wept, and faid, 
is, alas ! too true (m). 

When the Interpreter had fhewed them this, he had 
-ihem into the very bed room in the houfe (a very brave 
room it was) ; fo he bid them look round about, and 
fee if they could find any thing profitable there. Then 
they looked round and round : for there was nothing- 
to be feen but a very great spider on the wall : and 
that they overlooked. 

Mercy. Then faid Mercy, Sir, I fee nbthng': but 
Chriftiana held her peace. 

(m) Reader, didst thou, like these pious pilgrims, never 
shed a generous tear, for thy base and disingeneo.us conduct 
towards thy Lord, in preferring the sticks and straws of this 
world, to the unsearchable riches of Christ, and the salvation 
of thy immortal soul ? O this is natural to us ali ! and though 
made wise unto salvation, yet, this folly cleaves to our old 
nature still. Let the thought humble lis, and make us weep 
before the Lord. 



252 THE PILGRIM^ PROGRESS. 

Inter. Bur, faid the Interpret ;r, look again : fhe 
therefore looked again, and faid, here is not anything 
but an ugly fpider, who hangs by his hands upon the 
wall. Then, faid he, is there but one fpider in all this 
fpacious room ? Then the water ftood in Chrftiana's 
eyes, for fhe was a woman of quick apprehenfion ; 
and fhe faid, Yea, Lord, rhere is more here than one. 
Yea, and fpiders, whofc venom is far more deftructive 
than that which is in her. The Interpreter then looked 
pleafantly on her, and faid, Thou haft faid the truth* 
This made Mercy blufh, and their boys to cover their 
faces, for they all began now to underltand the rid- 
dle (n). 

Then faid the Interpreter again, "The fpider taketh 
hold with her hands as you lee and is in king's palaces." 
And wherefore is this recorded, but to (hew you, that 
how full of the venom of fin foever you be, yet you 
mny, by the hand of faith, lay hold of, and dwell in 
the belt room chat belongs to the king's noufe above(o) 

Chrift. I thought, faid Chriftiana, of fomething of 



(n) There was not one dreaming perfectionest among them, 
No, they alt knew the venom of sin which was iir their fallen 
nature. This m.ide them eovcr their faces with shame, and 
sink into deep humility of heart. Every true interpreter, of 
God's word, yea, the blessed interpreter of God's heart/ 
Jesus, will look pleasantly upon such who confess the 
truth : while lie beholds the proud, self-righteous sinner 
afar off. 

(o) Here is the mystery of God's grace, the mystery of 
precious faith ; that however hateful sin is in the sight of 
a holv God, however full of sin the sinner is, yet he can 
love the sirmev, as much as lie loaths his sin- Why ? 
because he views his elect sinners, in Christ the Son of his 
love, by whom a perfect atonement is made for sin, his 
precious blood cleanses their souls from sin, and presents, 
them without spot of sin before God. This, faith appre- 
hends ; and then the soul dwells in the best room indeed, 
even in the v ery heart of God in Ciivist. The Lord increase 
our faith in this precious truth, that we may the more love 
and glorify the Go 1 of Grace and truth ! O let not our 
venom of sin deject us, while there is the blood of Christ 
to clean<e us ! O for a stronger love to Christ, and greater 
hatred of sin I Both spring from believing. 



THE PILGRIM'S PROGRESS. 233 

this i but I could not imagine it all. I thought, that 
we were like fpiders, and that we looked like ugly 
creatures, in what fine rooms loever we were j but 
that by this fpider, this venomous and ill-favoured 
creature, we were to learn how to act faith, that (he 
worketh with hands, and as I fee, dwells in the bed 
room in the houfe. God has made nothing in vain. 
Then they feemed all to be glad ; but the water ftood 
in their eyes : yet they looked one upon another, and 
alfo bowed before the Interpreter. 

He had them then into another room, where was a 
hen and chickens, and bid them obferve a while. So 
one of rhe chickens went to the trough to drink, and 
every time fhe drank, fine lifted up her head, and her 
eyes towards heaven. See, faid he, what this little 
chick doth and learn of her to acknowledge whence 
your mercies come, by receiving them with looking 
up. Yet again, faid he, obferve and look; fo they 
gave heed, and perceived that the hen did walk in a 
fourfold method towards her chickens. 1. She had a 
common call, and that fhe hath all the day long. — 
2. She had a special call, and that fhe had but fome- 
times. 3. She had a brooding-note. And 4. She had 
an out-cry*. 

Now, faid he, compare this hen to your King, and 
thefe chickens to his obedient ones. For, anfwerable 
to her, himfelf has his methods, which he walketh in 
towards his people : by his common call, he gives 
nothing ; by his fpecial call, he always has fomething 
to give ; he has also a brooding voice, for they that 
are under his wing ; and he has an out-cry, to give 
the alarm when he feeth the enemy come. I choofe, 
my darlings, to lead you into the room where fuch 
things are, becaufe you are women, and they are easy 
for you (p). 

* Mat. xxiii. 27. 

(p) Observation and experience justify this excellent 
simile, God's common call is, to all his creatures, who live 
within the sound of his gospel. His special call is, when he 
bestows the grace, peace, and pardon of the gospel of Christ 
upon his people. The brooding note is, when he gathers them 

a G 



234 THE pilgrim's progress. 

Chrift. And, Sir, faid Chriftiana, pray let us fee 
fome more : fo be had them into the ilaughter_houfe 
where was a butcher killing a fheep : and behold the 
fheep was quiet, and took her death patiently. Then 
faid the Interpreter, you mud learn of this iheep to 
fuffer, and to put up wrongs without murmurings and 
complaints. Behold how quietly fhe takes her death, 
and, without objecting, fhe fuffereth her fkiri to be 
pulled over her ears. Your king doth call you his 
fheep (q). 

After this he led them into his garden, where was 
great variety of flowers : and he faid, Do you fee all 
thefe ? So Chriftiana faid, Yes. Then faid he again. 
Behold theilowers are divers in ftature, in quality, and 
colour, and fmell, and virtue : and fome are better 
than fome ; also where the gardener hath fet them 
there they (land, and quarrel not with one another (r) 

Again, he had them into his field, which he had 



under his wings, warms then* hearts with the comforts of his 
love, nourishes their souls with close fellowship with himself, 
and refreshes their spirits with the overflowings of joy in the 
Holy Ghost. " In the shadow of thy wingsi will 1 rejoice," 
says David, Ps. Ixii. 1. "I sat down under his shadow with, 
great delight,' and his fruit was sweet unto my taste," Song ii. 
3. O for more of these precious brooding-notes, to be 
gathered under the wing of our Tmmanuel I But be our frames 
and experiences what they may, still we are ever in danger ; 
for our enemies surround us on every side-, and our worst are 
within us Therefore our Lord has an outcry ; he gives the 
alarm, calls upon us, and warns us of danger. Why ? "that 
we should flee to him, and run into him. For " the name of 
the Lord is a strong tower ; the righteous runneth into it, and 
js safe, 5 ' Prov. xviih 10. 

(q) Were we as sheep going astray ? Are we now return' 1 
eel to thee, O Christ, the great shepherd and bishop of our 
souls? Lord give us more and more of thy meek and lowly 
sprit ! 

(f) Christ's church in his garden ? his people are planted 
an it, by the power of his grace, itnd they shall soon be trans- 
planted into his kingdom of glory. Though there may be 
little inessential differences of "judgment, yet why should they 
fall out? O for more love and peace from Jesus ; and theji 
ihere will be more agiortg each other, 



THE PILGRIM'S PROGRESS. 2J5 

fown with wheat and corn : but when they beheld 
the tops of it were cut off, only the ftraw remained, he 
laid again, This ground was dunged, aud lowed; but 
what inall we do with the crop ? Then faid Chriftiana 
Burn fome, and make muck of the reft. Then faid 
the Interpreter again, Fruit, you fee, is that thing you 
look for, and for want of that you condemn it to the 
fire, and to be trodden under foot of men : beware 
this in that you condemn not yourfelves (s). 

Then as they were coming in from abroad, they 
efpied a robin with'a great fpider in his mouth : fo 
the Interpreter faid, Look here. So they looked, and 
Mercy wondered : but Chriftiana faid, What a dis- 
paragement is it to fuch a little pretty bird as the 
Robin- red-breaft is, he being alfo a bird above many, 
that loveth to maintain a kind of fociablenefs with 
men : I had thought they had lived upon crumbs of 
bread, or upon other fuch harmlefs matter; I like him 
worfe than [ did. 

The Interpreter then replied, This robin is an 
emblem very apt to fet forth fome profeffbrs by; for 
fight they are, as this robin, pretty of note, colour and 
carriage : they feem alfo to have a very great love for 
profeflbrs that are fmcere ; and above all other to 
defire to fociate with them, and to be in their com- 
pany, as if they could live upon the good man's crumbs. 
They pretend alfo, that therefore it is that they frequent 
the houle of the godly, and the appointment of the 
Lord : but when they are by them felves, as the robin 
they catch and gobble up fpiders, they can change 
their diet, drink, and fwallow down fin like water (t). 

So when they were come again into the houfe, be- 

_ (s) A precious caution. See to it, christian, that you 
avoid those things which caase deadness and unfruitfulness, 
and follow those things which tend to quicken and make your 
souU fruitful in good works, to the glory of God. 

(t) A very striking emblem this, and most pertinently ap- 
plied ; and if your soul is sincere, it will cause a holy fear, 
create a godly jealousy, put you upon self-examnino-, and 
make you sigh out io some such words as David, " Search 
»ie, O God, and know my heart ; try me, and know my 
thought-;; and see if there be any wicked way in me, and 

2 G 2 



236 THE PILGRIM'S PROGRESS* 

caufe fupper as yet was not ready, Chriftiana again 
defired that the Interpreter would either fhew or teli 
of fome other things that are profitable. 

Then the Interpreter began and faid : "The fatter 
the sow is, the morefhe defires the mire j the"fatter the 
ox is, the more gamefome he goes to the flaughter ; 
and the more healthy and lufty man is, the more prone 
he is unto evil. 

There is a defire in woman to go neat and fine, and 
it is a comely thing to be adorned with that, which in 
God's fight is of great price. 

'Tis eafier watching a night or two* than to fit up a 
whole year together : fo, * tis eafier for one to begin to 
profefs well, than to hold on as he fhould to the end. 

Every fhip-mafter, when in a ftorm, will willingly 
cad that overboard that is of the smaller!: value in the 
vefifel : but who will throw the beft out firft ? None 
but he that feareth not God. 

One leak will fink a ihip j and one fin will deftroy 
a finner. 

He that forgets a friend, is ungrateful unto him j but 
he that forgets his Saviour, is unmerciful to himself. 

He that lives in fin, and looks for happinefs hereafter, 
is like him that foweth cockle, and thinks to fill his 
barn with wheat of barley. 

If a man would live well, let him fetch his lafi: day 
to him, and make it always his company-keeper. 

Whispering and change of thoughts prove that fin 
is in the world. 

If the world, which God fets light by, is counted a 
thing of that worth with men j what is heaven, that 
God commendeth ? 

If the life that is attended with fo many troubles, is 
fo loth to be let go by us, what is the life above ? 

Every body will cry up the goodnefs of men ; but 

lead me in the way everlasting," Ps. exxxix. 23. 24. O 
what will it avail in a dying hour, -or in the judgment-day, 
that we have worn the mark of profession, and seemed to man 
what we were not in heart and reality of life before God !— 1 
From all self-deceiving^ good Lord deliver us ! for we are na- 
turally prone to it. 



THE PrLCRIM's PROGRESS. 2$l 

who is there, that is, as he fhould be, affected with the 
goodness of God ? 

Wefeldom sit down to meat, but we eat and leave. 
So there is in Jesus Chrift more merit and righteousnes 
than the whole world has need of." 

When the Interpreter had done, he takes them out 
into his garden again, and had them to a tree, whofe 
inside was all rotten and gone, and yet it grew and had 
leaves. Then faid Mercy, What means this ! This tree 
faid he, whofe outfide is fair, and whofe inside is rot- 
ten, it is, to which many may be compared that are in 
the garden of God : who with their mouths speak high 
in behalf of God, but indeed will do nothing for him ; 
whofe leaves are fair, but their heart good for nothing 
but to be tinder for the Devil's tinder box (u.) 

Now fupper was ready, the table fpread, and all 
things fet on board ; io they fat down and did eat, 
when one had given thanks. And the Interpreter did 
usually entertain thofe that lodged with him, with 
music at meals : fo the miniftrels played. There was 
alfo one that did sing, and a very fine voice he had. 
His fong was this : 

" The Lord is only my support, 

" And he that doth me feed ; 
" How can I then want any thing 

" Whereof I stand in need r" 

When the fong and music were ended, the Inter- 
preter asked Chriftiana, What it was that at first did 
move her thus to betake herfelf to a pilgrim's life ? 
Chriftiana anfwered j Firft, the lofs of my husband 
came into my mind, at which I was heartily grieved: 

(u) Tkit is my very character, says many a doubting, 
broken-hearted sinner. Well, thank God, says many a self- 
eonfident, whole-hearted Pharisee, it is far from beino- mine. 
We can only say this, he that knows most of his own super- 
lative deceitful and desperately wicked heart, suspects himself 
most, and exercises most godly jealously over himself; while 
persons who see least of tbemselvess are most self-confident 
and daring. Even Judas could as boldly ask, Master, Is it I, 
who shall betray thee ? as any of the rest of his disciples. 



&33 the pilgrim's progress, 

but all that was natural affection. Then, after that; 
came the troubles and pilgrimage of my husband into 
my mind, and also how like a churl I had carried it 
tp him as to that. So guilt took hold of my mind, and 
would have drawn me into the pond j but that oppor- 
tunely I had a dream of the well-being of my husband 
and a letter sent by the King of that country where my 
husband dwells, to come to him. The dream and the 
letter together fo wrought upon my mind, that they 
forced me to this way. 

Inter. But met you with no opposition before you 
set out of doors ? 

Christ. Yes, a neighbour of mine, one Mrs. Timo» 
rous(she was a-kin to him that would have persuaded 
my husband t© go back, for fear of the lions). She alfo 
so befooled me, for as she called it, my intend despe- 
rate adventure ; (he alfo urged what (he could to 
difhearten me from it, the.hardlhip and troubles that 
my bufband met with in the way : but all this I got over 
pretty well. But a dream that I had of two ill-look'd 
ones, that I thought did plot how to make me miscarry 
in my journey, that hath troubled me : yea, it still runs 
in my mind, and makes me afraid of every one that I 
meet, least they should meet me to do me mischief, and 
turn me out of my way (w). Yea, I may tell my Lord 
though I would not have every body know it that be- 
tween this and the Gate by which we got into the way, 
we were both fo forely affaulted, that we were made 
to cry out Murder ; and the two that made this affault 
upon us, were, like the two that I faw in my dream. 

Then said the Inferpreter, Thy beginning is good 
thy latter end (hall greatly increaie. So he addrefltd 



(w) Ah, Mrs. Timorous ! how many professed pilgrims 
hast thou befooled and turned back '• How often does she at- 
tack and affright many real pilgrims! I am sure, she has 
often made my poor^heart ache with her ghastly looks and 
terrifying speeches. She always accosts us in the Arminiau 
dialect, Save thyself ; or, like Satan, when he borrowed Peter's 
tongue, to oppose our Lord's words, " Get thee behind me, 
Satan ; thou savonrest not the things that be of God, bu* s 
those that be of men," Matt. xvi. 23* 



THE PILGRIM S PROGRESS. 239 

h ; mfelf to Mercy, and faid unto her, And what moved 
thee to come hither, fweetheart ? 

Mercy. Then Mercy blufhed and trembled, and for 
a whi'e continued filent. 

Inter. Then faid he, Be not afraid, only believe, and 
{peak thy mind. 

Mercy. Then fhe began, and faid, Truly, Sir, my 
want of experience is that which mnkes me covet to be 
in filence, and that alfo that fills me with fears of com- 
ing fhorc at laft. I cannot tell of visions and dreams, as 
my friend Chriftiana can : nor know I what it is to 
mourn for my refufing of the counfel of thofe that were 
good relations (x). 

Inter. What was it then, dear heart, that hath pre- 
vailed with thee to do as thou haft done ? 

Mercy. Why. when our friend here was packing up 
to be gone from our town, I and another went acciden- 
tally to fee her. So we knocked at the doer, and went: 
in. When we were within, and feeing what fhe was 
doing, we asked her what was her meaning ? (lie faid, 
Ihe was fent for to go to her husband ; and then fhe 
up and told us how me had feen him in a dream, dwell- 
ing in a curious place, among immortals, wearing a 
crown, playing upon a harp, eating and drinking at his 
Prince's table, and finging praifes to him for bringing 
him thither, &c. Now methought while (lie was telling 
thefe things unto us, my heart burned within me. And 
I faid in my heart, If this be true, I will leave my fa- 
ther and my mother, and the land of my nativity, and 
will, if I may, go along with Chriftiana. 

(x) A very simple and artless confession. The Lord works 
very differently upon his elect ; but always to one and the 
sime end, namely, to make es prize Christ, his salvation, and 
his ways, and to abhor ourselves, the paths of sin, and to cast 
off all self-iighteous hopes. If this is effected in thy heart, 
reader, no matter whether thou eanst tell of visions and 
dreams, and talk high of experiences. Many are and have 
been deceived by tlie^e things, and come to nothing. But 
where the soul is rooted and grounded in the knowledge of 
precious Christ, and love to his \va\ s, though there may be 
many fears, yet this is an indubitable preof of a real ani sin- 
cere pilgrim. 



24*> THE PILGRIM'S PROGRESS, 

So I asked her farther of the truth of thefe things, and 
if fhe would let me go with her ; for I faw now that 
.there was no dwelling, but with the danger of ruin, 
any longer in our town. But yet I came away with a 
heavy heart ; not for that I was unwilling to come away 
but for that fo many of my relations were left behind. 

And I come with all the defireof my heart, and will 
go if I may with Chriftiana, unto her husband, and 
his King. 

Inter. Thy fetting out is good, for thou haft given 
credit to the truth (y) ; thou art a Ruth, who did, for 
she love fhe bare to Naomi, and to the Lord her God, 
Jeave father and mother, and the land of her nativity, 
to come out and go with a people that fhe knew not be- 
fore, Ruth ii. 1 ] f 12. 4< The Lord recompenfe the 
work, and full reward be given thee of the Lord God 
©f Ifrael, under whole wings thou art come to truft." 



(y) Thou hast given credit to the truth. What is this but 
faith, the faith of God's elect ; the faith of the operation of 
God? But some may ask, What is justifying, saving faith, 
nothing more than a belief of the truth ? If so, the very 
devils believe, yea more, they tremble also. True : but 
mind how Mercy's faith wrought by her works. True, she 
«lid not tremble, like a devil, without hope, but she fled for 
refuge to the hope set before her in the gospel. She fled from 
sin, from the city of destruction, to Ciirist for salvation. 
Though she had not the joy of faith ; yet she followed on to 
know the Lord, walking in his way, and hoping for comfort 
from the Lord in his due time. O how are many poor 
pilgrims' hearts dejected and distressed about the faith of the 
gospel, by the strange, perplexing, unscriptural definitions 
which hare been given of it ! Whereas faith is the most sim- 
ple thing in the world, it is the belief of the truth as it is in 
Jesus ; that we are lost sinners in ourselves, and that there is 
solvation for us in him Where this is believed in the heart, 
it causes a sinner to become a pilgrim ; believing the exceeding 
sinfulness of sin, the perfect purity of God's law, his own 
salvation, the necessity of holiness and the hope of glory; 
this faith will influence the conduct, bring love into the 
heart, and cause the soul to persevere, looking to Jesus the 
author and finisher of our faith. O ! if thou hast, a grain of 
this precious faith in thy heart, bless Jesus for it and go on 
thy way rejoicing. 



THE PILGRIM'S PROGRESS. 211 

Now fupper was ended, and preparation was made 
for bed ; the women were laid fingly alone, and the 
boys by themfelves. Now when Mercy was in bed, 
fhe could not fleep for joy, for that now her doubts of 
miffing at laft were removed farther from her than ever 
they were before. So fhe lay blefllng and praifing 
God, who had fuch favour for her (z). 

In the morning they arofe with the fun, and prepared 
themfelves for their departure ; but the Interpreter 
would have them tarry awhile ; for, faid h?, you mud 
orderly go from hence. Then faid he to the damfel 
that firft op ned unto them, Take them and have them 
into the gar ten to the Bath, and there warn them and 
make them clean from the foil which they have gathered 
by travelling. Then Innocent the damfel took them, 
and led them into the garden, and brought th< m to 
the Bath ; fo fhe told them, that there they muft vvafli 
and be clean, for fo her Matter would have the 
women to do, that called at his houfe as they were 
going on pilgrimage. Then they went in and wafhed, 
yea, they and the boys and all 5 and they came out of 
that Bath, not only fweet and clean, but alfo much 
enlivened and ftrengthened in their joints. So when 
they came in, they looked fairer a deal than when they 
came out to the warning (a). 

(z) Here now is the comfort of faith. As our faith grows 
strong, it expels our doubts, enlivens our hearts, and sets 
our souls a blessing and praising our Immanuel. This praver, 
" Lord increase our faith 1" is ever needful for God's glory, 
and to our soul's comfort. 

(a) There is no travelling on pilgrimage without gathering 
soil. There are no pilgrims but daily need to have recourse 
to this bath of sanctification. What may Ave understand by it? 
The blood of Jesus, which cleanses us from all sin, 1 John i. 7. 
— Christ is the fountain opened for sin, and for uncleanness. 
Zcch. xiii. j. Christ is the soul's only bath As all bathe 
are for the health and purification of the body : such is this 
bath to our soul. But, unless a bath be used, and water 
applied, this cannot be effected. So unless we have recourse 
to Christ, we cannot enjoy the comfort of health and purifica- 
tion of soul. But the Holy Spirit, the Sanctifier, convinces 
us of sin, shews us our fresh contracted spots and defilements, 
and leads us to the blood of the Lamb. The Spirit bears 
2 H 



242 THE PILGRIM'S PROGRESS. 

When they were returned out of the garden from 
the Bath, the Interpreter took them, and looked upon 
them, and laid unto them, Fair as the moon. Then 
he called for the Sea], wherein they ufed to be fealed 
that are warned in this Bath. So the Seal was brought, 
and he fet his mark upon them, that they might be 
known in the places whither they were yet to go. 
Now the Sea! was the contents and fum of the paiTover 
which the children of Ifrael did eat, Exod. xiii. 8, 9, 
10, when they came out of the land of Egypt; and the 
mark was fet between their eyes. This Seal greatly 
added to their beauty, for it was an ornament to their 
faces. It alfo added to their gravity, and made their 
countenance like thofe of angels (b). 



witness to this blood, and purifies and comforts by the appli- 
cation of this blood only. O hew does this enliven and 
strengthen our souls, by filling our consciences with joy and 
peace in believing ! Let us bless our dear Saviour for such a 
bath. Let us pray him to keep us from being so hardened 
through the deceitful ness of sin, as not to feel our want of it ; 
or so blinded by a false notion of our own perfection, as not to 
see our constant need of this fountain. 



The fountain of Christ 

i ever will sing; 
The blood of our Priest, 

Our crucified King; 
Which perfectly cleanses 

From sin and' from tilth ; 
And richlv dispenses 



This fountain from guilt 
Not only makes pure, 

And gives soon as felt, 
Infallible cure; 

But if guilt removed 
Return and remain ; 

It's pow'r may be proved 



Salvation and health. | Again and again. 

(b) This means the sealing of the Spirit, whereby they 
were sealed unto the day of l'edemption, Eph iv. 30. O this 
is blessed sealing ! None know the comfort and joy of it but 
those who have experienced it. It confirms our faith, 
establishes our hope, and inflames our affections to God the 
Father for his everlasting love, to God the Son for his ever- 
lasting atonement, and righteousness, and to God the Spirit 
for his enlightening mercy, regenerating grace, quickening, 
sanctifying, testifying, and assuring influences, wherebv we 
know that we are the children of God, for " the Spirit itself 
beareth witness with our spirits, that we are the children of 
God," Rom. vii. 26. All the comfort of our souls lies in 



THE PILGRIM'S PROGRESS. 243 

Then faid (he Interpreter again to the dambU that 
Waited upon the women, Go into the \ eftry, and fetch 
out garments for thefe people : lo fbe went and fetched 
out white raiment, and laid it down before him ; fo he 
commanded them to put it on (c)j <c it was fine linen, 
white and clean." When the women were thus 
adorned, they feemed to be a terror one to the other ; 
for thatthey could not fee that glory each one in herfelf, 
which they could fee in each other. Now, therefore, 
they began to elteem each other better than themfelves. 
" For you- are fairer than 1 am," faid one; and, "You 
aie more comely than I am," faid another. The 
children alfo flood amazed, to fee into what fafnion 
they were brought (d). 

The Interpreter then called for a rnan-Tervant of his, 
one Great-heart, and bade him take fword and helmet, 
and fhield ; and take thefe my daughters, faid he, 
conduct them to the houfe called Beautiful, at which 
place they will next reft. So he took his weapons, and 
went before them ; and the Interpreter faid, God fpeed. 
Thofe alfo that belonged to the family, fent them away- 
keeping this seal clear in view, and constant in our light. 
Therefore grieve not the Holy Spirit. 

(c) Mind, they are commauded to put it on. Though 
God imputes the righteousness of his belored Son to sinners, 
yet it is received and put on by faith. Hence it is called the 
righteousness of God, 2 Cor. v. 21. and the righteousness of 
faith, Rom. i. 6. Christ the God-man wrought it out, God 
the Father imputes it, and faith receives it, under the influ- 
ence of God the Spirit. God's imputation does not supersede 
faith's acceptation of his Son's righteousness. 

(d) This is always the case, when souls are clothed in 
the robe of Christ's righteousness. They are little, low, and 
mean in their own eves, and they esteem each other better 
than themselves : whereas they, who at all look to, trust in, 
or depend upon their own righteousness, in any degree, for 
their clothing and justification before God, always look down 
with an air of supercilious contempt upon others, who they 
think are not so righteous as themselves. This is contrary to 
living by faith upon, and looking wholly to Jesus. — Lord, hide 
self-righteous pride from my heart, and sink me into the depth 
of deepest humility, that I may ever glory of thee, and in the$ 
jn whom I am perfectly righteous! 



244 THE PILGRIMS PROGRESS. 

with manv a good wifh. So they went on their way, 
ana fan^: — 



ii This place has been our second stage, 
" Here we have heard, and seen, 

* e Those good tilings that from age to age 1 , 
** To others hid have been. 

*? The dung-hill; rake, spider, hen, 

" The cnicken too, to me, 
" Hath taught a lesson, let me then 

" Comforted to it be. 

" The batcher, garden, and the field, 

'* The robin, and his bait, 
?' Also the rotten tree doth yield 

" Me argument of weight ; 

f< To move me for to watch and pray, 

" To strive to be sincere; 
f ' To take mv cross from day to day, 

" And Berve the Lord with fear. 



Now I faw in my dream, that thofe went on, and 
Great- heart before them; fo they went and came to the 
place where Chriftian's burden fell off his back, and 
tumbled into a fepulchre. Here then they made a 
paufe; here alfo they bleffed God. Now laid Chris- 
tiana, it comes to my mind, what was faid to us at the 
Gate, to wit, that we mould have pardon by word and 
deed, to wit, in the way it was obtained. What the 
promife is, of that I know fomething: but what it is 
to have pardon by deed, or in the way that it was ob- 
tained, Mr. G'eat-heart, I fuppofe you know; which 
if vou pleafe, let us hear your difcourfe thereof 

G eat Heart. Pardon by the deed done, is pardon 
obtained by fome one, for another that hath need 
thereof: not by the perfon pardoned, but in the way, 
faith another, in which I have obtained it. So then to 
fpeak to the queftion more at large, the pardon that you 
and Mercy, and thefe boys ? have attained by another ; to 



THE PILGRIM'S PROGRESS. 2-1-5 

wit, hv him that led you in at the Gale: and he hath 
ed it in this double way. He hath performed 
righteoufnefs to cover you, and fpilc blood to wafh you 
in (e). 

Chrift. But if he parts with his righteoufneis to us, 
what will he have for himfelf ? 

Great-heart. He hath more nghteoufnefs than you 
have need of, or than he needeth himfelf. 

Chrift. Pray make that appear. 

Great-heart. With all my heart; but firft I mud 
promife, that he of whom we are now to fpeak, is one 
that has not his fellow. He has two natures in one 
perfon, plain to be diftin guifhed, impoflible to be 
divided. Unto each of rhefe natures a righteoufnefs 
-belongeth, and each righteoufnefs is effeticial to that 
nature. So that one may as eafily caufe the natures to 
be extinct, as to feparate its juftice or righteoufnefs 
from it. Of thefe righteoufneffes, therefore, we are 
made partakers, fo that they, or any of them, mould 
be put upon us, that we might be made juft, and live 
thereby. Befides thefe there is a righteoufnefs which 
this Perfon has as thefe two natures are joined in one. 
And this is not the righteousnefs of the Godhead, as 
diftinguifhed from the manhood; nor the righteoufnefs 
of the manhood, as diftinguifhed from the Godhead - 3 

(e) This, this is the comfort, joy, and glorying of a 

pilgrim's heart. Hath Jesus performed righteousness to cover 
hs, and spilt hlood to wash us? Have we the faith of this I 
O how ought we to love him, glory of him, rejoice in him, 
and study to glorify him in every step of our pilgrimage ! But 
satan will envy us the comfort of this, and strive to spoil cur 
rejoicing in it. And corrupt teachers will separate, here. 
Many will speak highly of the blood of Christ being' shed I ir 
our redemption, but opp.se his righteonsness being imputed 

, to us, to cover, adorn and justify us; and, instead of this, 
they will set up an inherent righteousness of their own, in 

. opposition to the righteousness of Christ. As we love our 
souls, value our peace, comfort, and joy springing from tlje 

. belief of the truth; and as we regard the Honour and glory 
of our dear Lord, let us be on our guard against such proud, 
self-righteous, self-justifying, soul-deceiving teachers ; for they 
err, not knowing the scriptures. 



246 THE PILGRIM'S PROGRESS. 

but a righteoufnefs which flandeth in the union of both 
natures, and may properly be called the righteoufnefs 
that is eHential to his being prepared of God to the 
capacity of the mediatory office which he was entrufted 
with (f). If he parts with his righteoufnefs, he 
parts with his Godhead, if he parts with his fecond 
righteoufnefs, he parts with the purity of his manhood : 
ifhe parts with his third, he parts with that perfection 
which capacitates him to the office of mediation. He 
has therefore another righteoufnefs, which ftandeth in 
performance, or obedience to a revealed will : and 
that is that he puts upon finners, and that by which 
their fins are covered. Wherefore he faith, ft As by 
one man's difobedience, many where made finners: fo 
by the obedience of one, fhall many be made righte- 
ous- (g)." Rom. v. 19. 



(f) Pray attend closely to this scriptural distinction and 
-definition of Christ's righteousness. 

(g) Here Mr. Banyan gives a clear and distinct account of 
that righteousness of Christ, as mediator, which he wrought 
out by his perfect obedience to the law of God, for, and in 
behalf of all his seed : and which righteousness is imputed 
to them by God the Father, through faith: and in this one 
righteousness, and in no other, believers in Christ are made 
perfectly righteous before God. And by this righteousness, 
and no other, are they fully justified from all condemnation 
in the sight of God. Of this righteousness, therefore, they 
glory, and their souls make their boast of it, saying, IN the 
Lord Jehovah Jesus, have I righteousness, Isa. xlv. 24. 
Header, study this point deeply, so as to be. established in it. 
It is not of a speculative nature, but is of the essence of the 
gospel', enters into the life and joy of faith, brings relief to 
the conscience, and influence to, the love of the Lord our 
Righteousness, and to bring forth the fruit of righteous- 
ness which are by him to the praise and glory of God. 
Nothing can be of greater importance to our souls, than to 
be fully informed, and spiritually assured, how we who are 
sinners before God, are made perfectly righteous and ever- 
lasting justified in his sight. This will bring comfort to 
our souls in the day of life, and administer divine, consolation 
in the hour of death. Therefore, be strong in the faith of thy 
.Lord's righteousness being thine, and thou shalt be joyful in 
hope, comfortable in love, and steady in all holy obedience. 



THE PILGRIM S PROGRESS. 217 

Chrift. But are the other righteoufnefs of no ufe to 
us? 

Great-heart. Yes: for though they are effential to 
his natures and offices, and cannot be communicated 
unto another, yet it is by virtue of them that the righte- 
oufnefs that jultifies is, for that purpofe, efficacious. 
The righteoufnefs of his Godhead gives virtue giveth 
capability to his obedience to juftify ; and righteoufnefs 
that ftandeth in the union of thefe two natures to his 
office, giveth authority to that righteoufnefs to do the 
work for which it was ordained. 

So then here is a righteoufnefs that Chrift, as God, 
has no need of; for he is God without it : here is a 
righteoufnefs that Chrift, as man, has no need of to 
make him fo, for he is perfecl man without it: again, 
here is a righteoufnefs that Chrift as God-man, has 
no need of, for he is perfectly fo without it. Here then 
is a righteoufnefs that Chriit, as a God, and as God- 
man, has no need of, with reference to himfelfand, 
therefore he can fpare it; a justifying righteoufnefs,, 
that he for himfelf wanted not, and therefore giveth 
it away. Hence it is called the gifc of righteoufnefs. 
This righteoufnefs, fince Chrift Jefus the Lord was 
made himfelf under the law, muft be given away; for 
the law doth not onlv bind that is under it, to do juftlv, 
but to ufe charity, Rom. v. 17. Wherefore he muft, 
or ougfv by the law, if he hath two coats, to give one 
to him that hath none. Now our Lord indeed hath 
two coats, one for himfelf, and one to fpare; where- 
fore he frerly beftows one upon thofe that have none. 
And thus CHriftiana and Mercy, and the reft of you 
that are here, doth your pardon come by deed, or by 
the work of another man. Your Lord Chrift is he 
that worked, and hath given away what he wrought 
for, to the next poor beggar he meets. 

But again, in order to pardon bv deed, there muft 
fomething be paid to God as a price, as well as feme- 
thing prepared to cover us wirhal. Sin has delivered 
us up to the j ift courfe of righteous law; now from 
thiscourfe we muft be juftified by way of redemption. 



248 THE PILGRlM*S PROGRESS. 

a price being paid for the harms we have done; and 
this is by rhe blood of your Lord, who came and ftood 
in your place and ftead, and died your death for your 
tranfgreflions. Thus as he ranfomed vou from your 
tranfgreflions, by blood and covered your polluted 
and deformed fouls with righteoufnefs, Rom. viii, 34. 
For the fake of which, God pafTeth by you v and will 
not hurt you, when he comes to judge the world (g), 
Gahiii. 13. 

Chrift. This is brave : Now I fee that there was 
fomething to be learned by our being pardoned by 
word and deed. Good Meicy, let us labour to keep 
this in mind ; and my children, do you remember it 
alfo. But, Sir, was not this it that made my good 
Chriftian's burden fall from off his moulder, and that 
made him give three leaps for joy ? 

Great-heart. Yes, it was the belief of this that cut 
off thofe firings, that could not be cut by other means j 
and it was to giye him a proof of the virtue of this, that 
he was fuffered to carry his burden to the crois. 

Chrift I thought foj for though my heart was light- 
fome and joyous before, yet it is ten times more Jighr- 
fome and joyous now. And I am perfuaded by what 
I have felt (chough I have felt but little as yet), that if 
the mofr burdened man in the world was here and did 
fee and believe as I now do, it would make his heart 
the more merry and bhthe. 

Great-heart. There is not only comfort, and the eafe 
of a burden brought to us, by the fight and confideration 
of thele, but an endeared affection begot in us by it: 
but who can (if he does but once think that pardon 
comes not only by promife, but thus) but be affected 

(g) .Thus we see what God hath joined together, the life 
and death, the atonement and righteousness of his beloved 
Son, for the salvation of our souls. Both enter into the essence 
of the faith of the gospel. Let us beware never to separate 
them in our views. We want both his blood to atone for our 
sins and his righteousness to justify our souls. O give glory 
to Jesus for both, and triumph in both from day to day on 
earth,. till you .come. to. cast down your crown at his feet, and 
to crown Christ with all his glory in heaven. 



the pilgrim's procress. 219 

with r u e way and means of redemption, and fo with 
the mm that hath wrought it for him (h) ? 

Child. True; methinks it makes .my heart bleed to 
r u . at he fhould bleed for me. Oh ! thou loving 
One: Oh! thou bk-flVd One! Thou deferveft to have 
me; tin u haft bought me; thou deferveft to have me 
all; thou haft paid for me ten thoufand times more 
than 1 am worth ! No marvel that this made the water 
ftand in my hufband's eyes, and that it made him 
trudge fo nimbly on ; I am perluadad he wifhed me 
with him; "but, vile wretch that I was, I let FiirrJ 
come all alone. O Mercy, that thy father and mother 
were here; yea, and Mrs. Timorous alio : nay, I wifii 
now with all my heart, that here was Madam Wanton 
too. Surely, furely, their hearts would be affected ; 
nor could the fear of the one, nor the powerful lufts of 
the other, prevail with them to go home again, and 
refufe to become good pilgrims (t). 

(b) Come hither, ye sons of the sorceress, who make a 
sport of holy raptures and heavenly extacies, begotten in the 
soul by the knowledge of redemption in the blood of Christ, 
the forgiveness of our sins. Laugh on till ye howl in 
destruction, for despising - salvation by the blood of the Lamb : 
but we will exalt and triumph, sing of, and rejoice in, Jesus 
the God of our salvation, in spite of your sport at us ; and 
notwithstanding also the frowns of contempt of vou too, who 
are dead formalist, and know nothing of having your hearts 
warmed, and your affections inflamed, -by the love or" a 
redee. ing God and Saviour, and finding yourselves broken- 
hearted sinners before him, and pardoned and justified sinners 
by him. O for more warm affections for our Beloved ! 

(i) O brave Christiana ! See what it is to have one's heart 
inflamed with a sense of the love of Christ Here observe 
two things. 1st, that when the affections are thus powerfully 
carried out, it is no common thing v for the tongue to ?peak 
unguarde. ily. • bus Peter upon the mount said, " It is good 
to be here; let us make three tabernacles. But he knew not 
what he said." Mark ix. 6. So Christiana thinks every one 
would natura'lv be ufTceUd as She was if they were present? 
but she forgets that what she sees, and feels, is of special, 
peculiar, distinguishing grace. 2clly, Beware of thinking 
slightly, of having the affections' tnus divinely inflamed. 
Many poor, dry, formal professors go on year after vear, 
2 I 



250 THE PILGRIM 3 PROGRESS., 

Great-heart. You fpeak. now in the warmth of your 
affections : will it, think you, be always thus with 
you ? Befides, this is not communicated to every one, 
nor to ever^ one that did fee your jefus bleed. There 
were that ftood by, and that faw the blood run from 
the heart to the ground ; and yet were fo far off this, 
that, inftead of lamenting, they laughed at him; and, 
tnftead of becoming his difciples, did harden their 
hearts agai nft him. So that all that you have, my- 
daughters, you have by peculiar impreffion made by 
a divine contemplating upon what I have fpoken to 
you. Remember that it was told you, that the hen, by 
her common call, gives no meat to her chinkens. This 
you have therefore by a fpecial grace (k). 

Now I faw ft ill in my dream y that they went on un- 
til they were come to the place that Simple and Sloth, 
and Prefumption, lay and flept in, when Chriftian went 
by on pilgrimage: and behold they were hanged up in 
irons a little way off on the other fide. 

Mercy. Then faid Mercy to him that was their 
guide and conductor, What are thefe three men ? and 
for what are they hanged there ? 

Great- heart. Thefe three men were men of bad qua- 
lities ; they had no mind to be pilgrims themlelvcs, and 



quite easy and contented, without any incomes of ravishing 
love, and spiritual joy. They are content with the cold light 
of" the moon, without the genial warmth of the sun ; with 
clear notions of truth in their heads, without their hearts 
Being warmed, and their affections carried out bv the power- 
ful influence of the love of Jesus ; for he says, " Ask, and ye 
shall receive, that your joy may be full," John xvi. 24. 

(k) Mind how tenderlv Great-heart deals with "warm- 
i>earted Christiana. He does not attempt to damp her joy „ 
and throw cold water upon the fire of her affections; but 
gently insinuates, first, the peculiar frame of mind she speaks 
from. 2dly, by a gentle hint, suggests, that she must not 
always expect to be in such raptures; and, 3dly, reminds 
her, that her indulgences were of a peculiar nature, not 
common to all ; but bestowed upon the faithful in Christ 
only- And that, therefore, amidst all her joyful feelings, she 
should know to whom she was indebted for them, and give all 
^ie glory to the God of all grace. 



THE PILGRIM'S PROGRESS. 251 

whomfoever they could, thev hindered; they were for 
floth and folly themfelves, and whomfoever they could 
perluaiie, they made fo too; and withal taught them 
to prefume that they fhould do well at laft. They were 
afkep when Chriftian went by i and now you go by, 
they are hanged (1). 

Mercy. But could they perfuade any one to be of 
their opinion ? 

Great-heart. Yes, they turned feveral out of che way. 
There was Slow-pace that they perfuaded to do as they. 
They a!fo prevailed with one Short-wind, with one No^ 
heart, with one Linger-after-luft, and with one Sleepy- 
head, and with a young woman whofe name was Dull, 
to turn out of the way and become as they. Befides, 
they brought up an ill report of your Lord, perfuading 
others that he was a hard talk-matter. They alfo 
brought up an evil report of the good land, faying, It 
was not half fo good as fome pretended it was. They 
alfo began to vilify his fervants, and to count the beft 
of them meddlefome, troublefome, bufy-bodies; farther 
they would call the bread of God, hulks ; the comforts 
of his children, fancies; the travail and labour, of pil- 
grims, things to no purpofe (m). 

(1) God, as if. were, gibbets some professors ; and causes 
their names and characters to be publicly exhibited, as a terror 
to others, and as a warning to his own people. 

(m) Let us consider die characters of these three profes- 
sors: 1st, here is Simple, who, as Solomon says, believcth every 
word, Prov. xiv 15. a foolish credulous professor, who is 
easily led away and beguiled by smooth words and fair pre- 
tences of others ; ever learning, but never coming to the 
knowledge of the truth, so as to believe it, love it, and be esta- 
blished on it ; hence liable to be carried away by every wind 
of doctrine. 2d, Sloth, a quiet, easy professor, who never 
disturbs any one, by his diligence in the word of God, nor 
his zeal for the trutiis and glory of God. Hence all men 
speak well of him ; but Christ denounces a woe against all 
such, Luke vi. 6. 3dly, Presumption, one who presumes to 
find favour with God, in a way whiclt his word does not 
promise, or expects salvation in the end, without.the means 
perscribed by God for attaining it- Such are your licentious 
Antinooiian spirits, who boldly presume to hope for salvatioa 

2 I % 



252 THE pilgrim's progress. 

Chrifl:..-Nay, faid Chriftiana, if they vverefncb, they 
fhould never be bewailed by me: they have but what 
theydeferve; ana 1 I think it well that they (land fo 
near the highway, that others may fee and take warn- 
ing. But had it not been well if their crimes had been 
engraven on fome pillar of iron or brafs, and left here, 
where they did their mifchiefs, for a caution to other 
bad men ? 

Great-heart. So it is, as you may well perceive, if 
you will go a little to the wall. 

Mercy. No, no -, let them hang, their names rot, and 
their crimes lie for ever a^ainft them: I think it is a 
high favour that they are hanged before we came hither; 
who knows elfe what they might have done to fuch 
£oor women as we are ? Then ihe turned it into a fong, 
%ing, 

" Now then you three hang there, and be a sign. 
fj To all that shall against the truth combine. 
" And let him that comes after fear this end, 
'* If unto pilgrims he is not a friend. 
f And thou, my soul, of all such men beware, 
e ' That unto holiness opposers are." 

Thus they went on, till they came at the foot of the 
hill Difficulty (n), where again their good friend Mr. 
Great-heart took occafion to tell them what happened 
there when Chriftian himfelf went by. So he had them 

}iy Christ, without being conformed to the image of Christ, 
and ridicule the 'Work of ths Spirit, as renewing his people in 
the spirit of their minds in righteousness and true holiness, for 
without this real, personal holiness, no man shall see the Lord, 
Heb. xii. 14. O beware of these three sorts of professors, for 
thev turn many asi !e. Real christians are in danger of being 
seduced by them, if not of total destruction from them. 

( i) This hill Difficulty mav signify how hard it is to abide. 
by Christ, cleave to him, and continue to hold fast the truth 
as it is in him, when surrounded by errors and heresies on 
everv side, and temptations and lusts are continually spring- 
ing up from within us. But, looking to Jesus, and praying 
him to keep us, is the way of safety, though the hjll be ever so 
difficult to us. 



THE PILGRIM S PROGRESS. 

firO: to the fpring; Lo, faid he this is the fpring tine 
Chriftian drank of before Ire went up this hill; then it 
was clear and good, but now in is dirty with the feet of 
fame that are not defirous that pilgrims here fnouid 
quench their thirft. Thereat Mercy laid, And why fo 
envious, trow ? But faid the guide, it will do, if taken 
up and put into a veffel that is fweet and good; for 
then the dirt will fink to the bottom, and the water 
come out by itfelf more clear. Thus therefore Chrif- 
•tiana and her companions were compelled 'o do, — 
They took it up and put into an earthen pot, and fo 
let it (land till the dirt was gone to the bottom, and 
then they drank thereof (o) 

Next he {hewed them the two By-ways that were 
at the foot of the hill, where Formality and Hypocrify 
Joft themfelves. . And, faid he, thefe are dangerous 
paths: two were here caft away when Chriftian came 
by. And although you fee thefe ways are fmce flopped 
up with chains, polls, and a ditch, yet there are them 
that will chufe to adventure here, rather than take the 
pains to go up this hill, 

Chrift. tc The way of tranfgrefTors is hard." Prov. 
xiii. 10. It is a wonder that they can get into thofe 
ways without danger of breaking their necks. 

Great-heart. They will venture ; yea, if at any time 
any of the King's fervants do happen to fee them, 
and teil them, that they are in the wrong way, and do 
bid them beware of the danger, then they will railingly 
rei.urn them anfwer, and fay, " As for the word that 
thou has fpoken to us-in the name of the King, we will 

(o) This represents to us, that some preachers, as the 
-prophets says, foul the water with their feet, Ezck. xxiv. 
iS. that this, though they preaeh somewhat about Christ, and 
salvation, by him ; yet they so clog, mire, and polluted the 
stream of free grace, with pre requisites, terms, and con- 
ditions, .Sec. that the poor, thirsty soul cannot drink the 
water, nor allay his thirst wifcn it; but is forced to let it stand, 
till these gross dregs sink to the bottom. \ea, we ought to 
beware of drinking such filthy dregs, for they will certainly 
swell us up with the sympathy of pride otour tree will, human 
merit, and self-righteousness, which oppose the glory of Jesus, 
and comfort of our souls. 



254 THE PILGRIM'S PROGRESS* 

not hearken unto thee; but we will certainly do what- 
foever thing goeth out of our mouths," &c. Jer. xliv. 
36, i7. Nay, if you look a little farther, you (hall fee 
that thefe ways are made cautionary enough, not only 
by thefe pofts, and ditch, and chain; but alfo by being 
hedged up, yet they will chufe to go there (p). 

Chrift. They are idle; they love not to take pains ; 
up-hill way is unpleafant to them. So it is fulfiled 
unto them as it is written ; " The way of the (lothful 
man is a hedge of thorns*." Yea, they will rather 
chufe to walk upon a fnare, than to go up this hill, 
and the reft of this way to the city.. 

Then they fet forward, and began to go up the hill, 
and up the hill they went; but before they got up to 
the top, Chriftiana began to pant, and faid, I dare 
fay, this is a breathing hill; no marvel if they that 
love their eafe more than their fouls, chufe to them- 
felves a fmoother way. Then faid Mercy, I muft fit 
down; alfo the leaft of the children began to cry: 
Come, come, faid Great-heart, fit not down here, for 
a little above is the Prince's Arbour. Then he took 
the little boy by the hand, and led him up thereto (q). 

When they were come to the arbour, they were 
very willing to lit down, for they were all in a pelting 
hear. Then faid Mercy, how fweet is the reft of them 
that labourf ! And how good is the Prince of pilgrims, 
£o provide fuch reding places for them! Of this arbour 

* Prov. xv. 19. f Matt. xi. 23. 

(p) Examine, which do you like best, self-soothing or 
soul-searching doctrine? Formalists and hypocrites love the 
former, and hate the latter. But the sincere and upright 
are discovered by desiring to have their hearts searching to 
the quick, and their ways tried to the utmost, and therefore 
with David will cry, " Search me, O God, and know my 
heart; try rne, and know my thoughts; and see if there be 
any wicked way in me, and lead me in the way everlasting," 
Ps. cxxxix. 23, 24. 

(q) He who is a stranger to the hard work of self-denial, 
and how difficult it is to the flesh, knows not what this hill 
Difficulty means ; for the nearer to the arbour of Jesus' s rest, 
the more difficulties in the way; but the sweeter it is when 
attained. 



the hlgrim's procress. 255 

I have heard much; but I never faw ic before. But 
let us beware of deeping: for, as I have heard, that ic 
coft poor Christian (.ear. 

Then faid Mr. Great-heart to the little ones, Come, 
my pretty boys, how do you do ? What think you now 
of going on pilgrimage ? Sir, faid the Jeafl, I was 
almoft beat out of heart j but I thank you for lending 
me a hand at my need. And I remember now what 
my mother ha'h told me, namely, that the way to 
heaven is as a ladder, and the way to hell is as down a 
hill. But I had rather go up the ladder to life, than 
down the hill to death. 

Then faid Mercy, But the Proverb is, To go down 
the hill is eafier ; But James faid (for that was his 
name), The day is coming when, in my opinion, 
going down the hill will be the harden: of all, 'Tis a 
good boy, faid his matter, thou haft given a righc 
anfvver. Then Mercy fmiJed, but the little boy did 
blufh (r). 

Chrill. Come, faid Chriftiana, will you eat a bit, to 
fweeten your mouths, while you fit here to reft your 
legs ? 

For I have here a piece of pomegranate, which Mr. 
Interpreter put into :nv hand juft when I came out of 
his doors; he gave me alfo a piece of an honeycomb, 
and a little bottle of ipirits. I thought he gave you 
fomething, faid Mercy, becaufe he called \ou afiae. 
Yes, fo he did, faid the other. Bui, faid Chriftiana, it 
fhall be (UU as 1 faid it fhould, when at fiift we came 
from home ; thou ilia.lt be a fharer in ail the good that 
I have, becaufe thou fo willing! */ didlt become my 
companion. Then fhe gave to them, and they did eat, 

(r) This is right; when we are praised, to have a con- 
scious blush, weil knowing how much we have to bo ashan« d 
of. Bu -.ome have g Jt such a vain confidence in, and high 
opinion of, their own inherent righteousness, merits, and. 
perfection, that they have hereby got, what the scripture 
calls a whore's forehead, and refuse to be ashamed, Jer- 
iii. 3. () cry to the Lord continually against spiritual, 
pride, and for an humble heart, knowing thyself to !pe a poor 
inner 



256 THE PILGRIM'S PROGRESS. 

both Mercy and the boys. And faid Chriftiana to Mr. 
Great-heart, Sir, will you do as we do ? But he anfwer- 
ed, you are going on pilgrimage, and prefently I ihall 
return : Much good may what you have do to you. Ac 
home 1 eat the lame every day. Now when they had 
eaten and drank, and had chattered a little longer, their 
guide faid to them, The day wears away] if you think 
good, let us prepare to be going. So they got up to 
go, and the iittle boys went before : but Chriftiana 
forgot to take her bottle of fpirits with her; fo fiie 
fent her little boy back to fetch it. Then faid Mercy, 
I think this is a lofmg place. Here Chriftian loft his 
roll: and here Chriftiana left her bottle behind her; 
Sir, what is the caufe of this ? So their guide made an- 
fwer, and faid, The caufe is fleep or forgetfulnefs ; 
fume ileep when they mould keep awake ; and fome 
forget when they fhould remember: and this is the very 
caufe, why often at the refting places, fame pilgrims 
in fomethings, come offloofers. Pilgrims mould warch 
and remember what they have already received under 
their greaceft enjoyments : but, for want of doling fo, 
oftentimes their rejoicings end in tears, and their fun- 
fhine in a cloud; witnefs the ftory of Chriftian at this 
place (s). 

When they were come to the place where Miftruft 
and Timorous met Chriftian to perfuade him to go 
back for fear of the lions, they perceived as it were a 
itage, and before it, towards the road a broad plate, 
with a copy of verfes written thereon, and underneath,. 
the reafon of raifing up of that ftage in that place, ren- 
dered. The verfes were thcfe : 

" Let him that sees this stage, take heed 
"Upon his heart and tongue : 

{5) Header, mind this well : remember it often ; and it 
will do thee good. I am a witness against mvseif, of how much 
I have host by indulging the flesh, and how much I have suffered 
bv ibrgetfuiness. But O what a gracious Lord do we serve; 
this is no excuse for our folly, but an aggravation of our faults ! 
ought to sink us lower in shame, and excite us to greater cave, 
diligence,- and watchfulness ; else we shall surely smart for our 
•folly j if not in hell, yet in our consciences. 



THE PILGRIM'S PROGRESS. 257 

" Lost if he do not, here he speed, 
" As some have long agone." 

The words underneath the verfes were, i This (lage 
was built to punifh fuch upon, who through Timor- 
oufnefs or Miftruft, fliould be afraid to go farther ori 
pilgrimage: alio on this ftage, both Miibruft and Ti- 
morous were burnt through the tongue with a hot 
iron, for endeavouring to hinder Chriftian on his jour- 
ney (t).' 

Then faid Mercy, This is much like to the faying of 
the Beloved, Pfalm cxx. 3, 4, " What mail be given 
unto thee ; or what fhall be done unto thee, thou falle 
tongue; Sharp arrows of the Mighty, with coals of 
juniper." 

So they went on, till they came within fight of the 
lions. Now Mr. Great heart was a ftrong man, fo he 
was not afraid of a lion: but yet when they werr come 
up to the place where the lions were, the boys that 
went before, were glad to cringe behind, for they were 
afraid of the lions: fo they ftepped back and went be- 
hind. At this their guide fmiled, and faid, How now, 
my boys, do you love to go before, when no danger 
doth approach, and love to come behind fo foon as the 
lions appear ? 

Now as they went on, Mr. Grent-heart drew his 
fvvord, with intent to make way for the pilgrims in 
fpite of the lions. Then there appeared one, that it 
feems had taken upon him to back the lions : and he 
faid to the pilgrims guide. What is the caufe of your 
coming hither? Now the name of the man was Grim, 
or Bloody-man, becaufe of his flaying of pilgrims, and 
he was of the race of the giants (u). • 

(t) Christians, take heed to your tongues. O beware, be- 
v\ t,r\ lest in anywise you make a report of the good land, 
through fear or mistrust ! The Lord notes what you boldly 
speak for his ways, and to his glory ; and he marks your 
words which in anywise have a contrary tendency. The 
tongue is an unruly evil. " If any man often d not in word 
(in speaking contrary to the truth as it is in Jesus) the same 
is a perfect man," James iii. 2. 

(u) Who is this Giant Grim, who backs the lions, and te\~ 



258 THE PILGRIM 5 PROGRESS. 

Great-heart. Then faid the pilgrim's guide, Thefe 
women and children are going on pilgrimage; and this 
is the way they muft go, and go it they fhail in fpite of 
thee and the lions. 

Grim. This is not their way, neither mall they fhall 
go therein. I am come forth to withstand them, and to 
that end will back the lions. 

Now, to fay the truth, by reafon of the fiercenefs of 
the lions, and of the grim carriage of him that did back 
them, this way had of late lain much unoccupied, and 
was almoft all grov*n over with grafs. 

Chrifc. Then faid Chriiliana, Though the highways 
have been unoccupied heretofore, and though the tra- 
vellers have been made in times paft to walk through 
by paths, it muft not be fo now 1 am rifen, ** Now I am 
rifen a mother in Ifrael," Judges v. 6, 7. 

Grim. Then he Fwore by che lions, but it mould: 
and therefore bid them turn afide, for they fhould not 
.have paffage there. 

Great- heart. But their guide made firft his approach 
Unto Grim, and laid ^o heavy at him wuh his fword,. 
that he forced him to retreat. 

Grim. Then faid he that attempted to back the lions, 
Will you fiay me upon my own ground ? 

Great-heart, it is the King's highway that we are in, 
and in this way it is that thou haft placed the lions; 
but thefe women and thefe children, though weak, fhall 
hold oh' their way in fpifeof thy lions. And with that 
he gave him again a downright blow, and brought him 

jifies the hearts of pilgrims with a sense of danger in the right 
wav to the kingdom ? It is an evil heart of unbelief. This 
Great-heart wilt right with, and conquer. O how does unbelief 
multiply clangers, and magnify difficulties : call up fear, and 
deject our hearts! Unbelief makes every danger wear a grim 
and terrible aspect. The only weapon to slay this enemy, is 
the sword of the Spirit, which is. the word of God, Eph. vi. 17. 
O pilgrims, when dangers beset you* and fears arise in you, 
hear what the Lord speaks to you ; and in the belief of his 
truth, quit yourselves manfully ; fight the good tight of faith ; 
*>ver remembering, that you are more than conquerors through 
Christ who bath loved you. Faith will exalt the love and power 
&k Christ, above the fear of every enemy. 



pilgrim's progress, 259 

upon his knee?. With this blowhealfo broke his hel- 
met, and with the next cut off an arm. Then did the 
giant roar lb hideOufly, that his voice frightened the 
women, and yet they were glad to fee him lie fprawl- 
incr upon ihc ground. Now the lions were chained, 
and lb of them ll-lves could do nothing (w) Where- 
fore, when old Grim, that intended to back them, was 
dead, Mr. Grear-heart laid to the pilgrims, Come now, 
and follow me, and no hurt fhall happen to you from the 
lions. They therefore went on, but the women trem- 
bled as they. p2 (Ted by them; the boys alio looked as 
they would die, but they all got by without further 
hurt. 

Now when they were within fight of the Porter's 
Lodge, they foon came up unto it; but they made the 
more hatfe after this to go thither, becaufe it is danger- 
ous travelling there in the night. So when they were 
come to the Gate, the guide knocked, and the porter 
cried, Who is there? But as foon as the guide had faid 
It is I, he knew his voice, and came down (for the 
guide had oft before that came thither as a conductor of 
Pilgrims) -, when he was come down, he opened the 
Gaie, and feeing the guide (landing juft before it, (for 
he faw not the women, for they were behind him) he laid 
unto him, How now, Mr. Great-heart, what is your 
bufinefs here fo late at night; I have brought, faid he, 
fome pilgrims hither, where, by my Lord's command- 
ment, they muff, lodge: I had been here fome time ago, 
had I not been oppofed by the giam: that did ufe to back 
the lions. But 1, after a long and tedious combat with 

(w) How often, after \vc have fought with the courage of 
faith, and the resolution of hope, and have overcome a grim 
enemy, have we seen the fiercest of our enemies chained by 
the power of God, so as not to have the least power to hurt 
us? O pilgrim ! it is sweet to reflect, that every lion-like foe 
is under the controul of thy God, and cannot come one link 
of their chain nearer to thee than thy Lord will permit, 
Therefore, when fears and terrors beset thee, think of thy 
Lord's love to thee, his power engage to preserve thee, and 
his promises to comfort thee. For u The Lord is nigh unto 
&11 them who call upon him," Ps. cxlv. 18 

2K% 



260 THE PILGRIM'S PROGRESS. 

.him, have cut him oft, and have brought the pilgrims 
flit her in fafety (x). 

Porter. Will not you go in, and ftay till morning? 

Great-heart. No, I will return to my Lord to-night. 

Cbrift. Oh, Sir, I know not how to be willing you 
fnould leave us in our pilgrimage, you have been fo 
faithful and fo loving to us, you have been fo hearty in 
eounfelling of us, that I fhall never forget your favour 
tow rds us. 

Mercy. Then faid Mercy, O that we might have thy 
company to our journey's end! How can fuch poor 
womtn as we, hold out in a way fo full of troubles as 
this way is, without a friend and defender ? 

James. Then faid James, the youngeft of the boys, 
Pray, Sir, be perfuaded to go with us, and help us, 
becaufe we are fo weak, and the way fo dangerous as 
it s(y). / 

Gieat-heart. I am at my Lord's commandment ; if 
he mail allot me to be your guide quite through, I will 
willingly wait upon you. But here you failed at fir ft ; 
for when he bid me come thus far with you, then you 
mould have begged me of him to have gone quite 
through with you, and he would have granted your 
requeft. However at prefent I muft withdraw; and fo 
good Chriftiana, Mercy, and my brave children, Adieu. 

Then the porter, Mr. Watchful, afked Chriftiana of 
her country, and of her kindred : and (he, faid, I come 
from the City of Deiiruction : I am a widow woman, 

(x) Flow mindful is our Lord of us! How gracious is he 
to us ' What blessed provisions doth he make for us ! If Pil- 
g ims are attacked by Giant Grim, and terrified with the sight 
b; ons, they may be sure, that it is only a prelude to some 
sweet enjoyment of their Lord's love, and that they are near 
to some sweet asylum, some sanctuarv of rest, peace, and com- 
fort Some bitter generally proceeds the sweet, and makes 
the sweet still sweeter. 

(v) O it is hard work to part with Great-heart! How 
many blessings do we lose for want of asking ? Great-heart is 
at the command of our Lord. O for more power to cry in- 
cessantly to the Lord, for the presence of Great-heart, that we 
may o o on more cheerfully, and more joyfully in the ways of 
the Lord! 



THE PILGRIM'S TROCRESS. 261 

and my hufband is dead, his name was Chriftian, the 
m. How ! faid the Porter, was he your hufba/id? 
laid fhe, and thefe are his children; and tin's 
(pointing to Mercy) is one of my town's women. 
Then the Porter rang his bell, as at f\ich times he is 
wont, and there came to the door one of the damiels, 
wh^fe name was Humble. mind. And to her the 
Porter ftid, Go tell it within, that Chriftiana, the 
wife of Chriftian, and her children are come hither on 
pilgrimage. She went in, therefore, and told it. But 
Oh, what noife for gladnefs was there, when the damiel 
did but drop that out of her mouth ! 

So they came with hafte to the Porter, for Chriftiana 
flood ftill at the door. Then iome of the monV^rave 
faid unto her, Come in, Chriftiana, come i$Mhou 
wife of that good man; come in thou bleffed woman, 
come in, with all that are with thee. So fhe went in, 
and they followed her that were her children and her 
companions. Now when they were gone in, they 
were had into a very large room, where they were 
bidden to fit down : lo they fat down, and the chief 
of the houle was called to fee and welcome the guefts. 
Then thev came in, and understanding who they were, 
did falute each other with a !;ifs, and laid, Welcome, 
ye veffels of (he grace of Gods welcome to us your 
faithful friends (z). 

Now, becaule it was fomewhat late, and becaufe 
the pilgrims were weary with their journey, and alfo 
made faint with the fight of the fight, and of the 
terrible lions, theiefore they defired, as foon as might 
be, to prepare to go to reft, Exod. xii. 31. Nay, faid 
thofe of the family, refrefh yourfelves with a morfel of 
meat; for they had prepared for them a Lamb, with 



(z) Here is a blessed mark of being vessels of the grace of 
God-, when we delight in the sight of, salute and welcome 
others in the way to Zion, and mutually have our hearts and 
affections drawn out to each other in love. O how sweet is 
the fellowship of pilgrims below! what must it be above! 
Infinitely above conception. Lord, fire our souls with the 
thought of ever being with thee and each other in thy kingdom. 



262 THE PILGRIM'S PROGRESS. 

the atcuftcmed fauce belonging thereto, John i. 29. 
(a). For the Porter had heard before of their coming, 
and had told it to them within. So when they had 
fupped, and ended their prayer with a pialm, they 
defired that they might go to red. 

But let us, faid Chriftiana, if we may be fo bold as 
to choofe, be in that chamber that was my husband's 
when he was here j fo they had them up thither, and 
they all lay in a room. When they were at reft, 
Chriftiana and Mercy entered into difcourfe about 
things that were convenient'. 

Chrift. Little did I think once, when my husband 
went on pilgrimage, that I should ever have followed 
him. 

Mercy. And you as little thought of lying in his bed 
and in his chamber to reft, as you do now (b). 

Chrift. And much less did I ever think of feeing his 
face with comfort, and of worfhipping the Lord the 
King with him j and yet now I believe 1 ftiall. 

Mercy. Hark ! Don't you here a ooife ? 

Christ, Yes, it is, as I believe, a noife of mufic, for 
joy that we are here. 

Mercy. Wonderful mufic in the houfe, mufic in 
the heart, and mufic alfo in heaven, for joy that we are 
here (c). 

(a) The Lamb is the food of pilgrims, and the end of their* 
conversation. Reader, can you feed upon Christ by faith'i 
Is the Lamb the nourisment of thy soul, and the portion of 
thy heart ? Canst thou say, from sweet and blessed experience, 
his flesh is meat indeed, and his blood is drink indeed ? Is it 
thy delight to think of him, hear of him, speak of him, abide 
in him, and live upon him? O bless him and praise him for 
his distinguishing mercy, this spiritual appetite. It is peculiar 
to his beloved ones only. 

(b) Pray, mind the above sweet note, ec Christ's bosom is 
for all oilgritps." It is there the weary find rest, and the bur- 
ileued soul ease. O for more reclinings of soul upon the pre- 
cious bosom o| our dear Lord ! We can be truly happy no 
where else. 

(c) O what precious harmony is this ! how joyful to be 
the subjects of it, and to join in it 1 The free, sovereign grace 
•f God is the delightful theme, and glory to God iu the 



THE PILGRIM'S PR0CRESJ. 263 

Thus they talked awhile, and then betook themfelves 
to fleep. So in the morning, when they were awaked, 
Chriibana faid to Mercy : 

Chrilt. What was the matter, that you did laugh 
in your fleep to-night ? I fuppofe you was in a 
drea^i. 

Mcrcv. So I was, and a fvveet dream it was; but 
are you lure I laughed ? 

Chrift. Yes, and you laughed heartily - s but prithee, 
Me cy tell me thy dream. 

Mercy. I was dreaming that I fat all alone in a 
folitary place, and was bemoaning the hardncfs of my 
heart. 

Now I had not fat there long, but methought many- 
had gathered about me, to fee me, and to hear what 
if was that I laid. So they hearkened, and I went on 
bemoaning the hardnefs of my heart. At this fome of 
tnem laughed at me, fome called me a fool, and fome 
began to thruft me about. With that methought I 
looked up, and faw one coming with wings towarc?s 
me. So he came directly to me, and faid, Mercy, 
whai aileth thee ? Now when he heard me make my 
complaint, he faid, Peace be to thee: he alio whiped 
mine eyes with his handkerchief, and clad me in filver 
and gold, Ezck. xvi. 8, to 11. He put a chain upon 
my neck, and ear-rings in mine ears, and a beautiful 
crown upon my head. Then he took me by the hand, 
and faid, Mercy, come after me. So he went up, and 
I followed till we came at a Golden Gate. Then he 
knocked : and when they within had opened, the man 
went in, and I followed him up to a throne, upon 
which one fat, and he faid to me, Welcome, daughter. 
The place looked bright and twinkling, like the fears, 
or rather like the fun, and I thought that I faw your 
husband there ; fo I awoke from my dream. But did 
I laugh (d) ? 

highest, the universal chorus. It is the wonder and joy of sin- 
ners on earth, and of argels in heaven. 

(d) Pray observe this dream : it is a most precious one 
indeed. We find it true in the broad day of sweet experience; 



264 THE PILGR.IM's PROGREs's 

Chrift. Laugh ! ah, and well you might, to fee 
yourfelf fo well. For you muft give me leave to tell 
you, that it was a good dream; and that as you have 
begun to find the firft part true, To you will find the 
fecond at lait. " God fpeaks once, yea twice yet man 
perceive th it not; in a dream, in a vifion of the night 
when deep fleep falleth upon men, in {lumbering upon 
the bed," Job xxxiii. 14, 15. We need not, when 
a-bed, to lie awake to talk with God; he can vifit us 
while we fleep, and caufe us then to hear his voice. 
Our heart oft-times wakes when we fleep ; and God 
can fpeak to that, either by words, by proverbs, by 
figns and fimiiitudes, as well as if one was awake (o). 

Mercy. Well, I am glad of my dream, for I hope 
ere long, to lee it fulfilled, to the making me laugh 
again. 

Chrift. I think, it is now high time to rife, and to 
know what we muft do. 

Mercy. Pray, if they advife us to flay awhile, hi 
us willingly accept of the proffer. I am the willinger 
to ftay awhile here, to grow better acquainted with 
thefe maids; methinks Prudence, Piety, and Charity, 
have very comely and fober countenances. 

for then it is we get the most blessed visits from our dear 
Lord, when we get by ourselves and bemoan the deadness of 
our poor hearts. True, Ave may be laughed at, called fools, 
and despised by the profane and self-righteous, who do not 
feel the hardness of their hearts, nor bemoan themselves for it ; 
yfct the loving, compassionate, tender-hearted Saviour, is 
ever near to us, he feels for us, sympathizes with us, will- 
manifest himself to us, and revive us with the sense of peace, 
the joy of hope, and the comforts of lave, and assure us, 
that where he is, there we shall soon be, where pain of .heart, 
and sorrow of soul shall be no more for ever. Therefore, so 
far from thinking yourself not to be a pilgrim, because you 
feel hardness of heart, and bemoan it, be assured t nat it is 
a most blessed sign, that Christ's heart of love is set upon 

3" ou " 

(e) O how blessed are they who are watching and waiting 

continually to hear the small, still voice of the Spirit 

speaking rest and peace to their souls by. the blood of the 

Lamb! O how condescending is our Lord, thus to visit us> 

and converse with us in the wav to his kingdom ! 



THE PILGRIM S PROGRESS. 265 

Chrift. T \Ve fhall fee what they will do. So when 
they were up and ready, they came down, and they 
afked one another or their reft, and if it was comfortable 
or not. 

Mercy. Very good laid Mercy : it was one of the 
beft night's lodgings that ever I had in my life. 

Then faid Prudence and Piety, if you will be per- 
fuaded to ftay here awhile, you fhall have what the 
houfe will afford. 

Char. Ay, and that with a very good will, faid Cha- 
rity. So they confented, and ftaid there about a month 
or above, and became very profitable one to another. 
And becaufe Prudence would fee how Chnftiana nad 
brought up her children, me afked leave of her 
to catechife them: fo me gave her free confent. 
Then me began with the youngeft, whofe name was 
James. 

Prudence. And me faid, Come, James, canft thou 
tell me who made thee ? 

James. God the Father, God the Son, and G* d the 
Holy Ghoft. 

Prud. Good boy. And canfl thou tell me who 
faved thee? 

James. God the Father, God the Son, and God the 
Holy Ghoft. 

Prud. Good boy ftill. But how doth God the Fa- 
ther fave thee ? 

James. By his grace. 

Prud. How doth God the Son fave thee ? 

James. By his righteoufnefs, and blood, and death, 
and life. 

Piud. And how doth the Holy Ghoft fave thee? 

James. By his illumination, by his renovation, and 
by his prefervation (f). 

(f) Icannot prevail on mvselfto let this part pass by, 
without making observation. Mr Bunyan expresses himself 
very clear and sound in the faith; but here it is not so ; for 
what is here ascribed to the Son, is rather the work of the 
Spirit; and indeed, the work of >Jvation, effected b\ th$ 
Son of God is entirely left out lam therefore inclined to 
think, that here is a chasm, though not perhaps in the 

2 L 



266 THE pilgrim's progress. 

Then faid Prudence to Chriftiana, you are to be 
comrn nded tor thus bringing up your children. I iup- 
pofe Ineed not afk the reft thefe queftions, fince the 
youngeft of them can anfvver them fo well. I will 
therefore now apply myfelf to the next youngeft. 

Prud. Then me faid, Come, Jofeph (for his name 
was Jofeph) will you let me catechife you ? 
Jofeph. With all my heart. 
Prud. What i,s man ? 

Jofeph. A reafonable creature, made fo by God, as 
my brother faid. 

Prud. What is fuppofed by this word faved ? 
Jofeph. That man by fin has brought .himfelf into 
a ftate of captivity and mifery. 

Prud. What is fuppofed by his being faved by the 
Trinity ? 

Jofeph. That fin is fo great and mighty a tyrant^ 
that none can pull us out of its clutches, but God; and 
that. God is fo good and loving to man, as to pull him 
indeed out of this miferable ftate. 

Prud. What is God's defign in faving poor man ? 
Jofeph. The glorifying of his name, of his grace s 
and juftice, &c. and the everlafting happinefs of his 
creature. 

Prud. Who are they that muft be faved ? 
Jofeph. Thofe that accept of his falvation. 
Prud. Good boy, Jofeph; thy mother hath taught 
thee well, and thou haft hearkened to what fne has faid 
unto thee. 

Then faid Prudence to Samuel, (who was the eldeft 
fon but one ?) 

Prud. Come, Samuel, are you willing that I ihould 
catechife you ? 

Samuel Yes, forfooth, if you pleafe. 
Prud. What is heaven ? 

Samuel. A place and ftate moft bleffed, becaufe God 
dwelleth there. 

Prud. What is hell ? 

author's original work, but by its passing through ktereditions. 
It really seems defective here, in the explanation of salvation, 
by the distinct offices of the Holy Trinity. 



THE PILGRIM'S PROGRESS. 267 

Sam. A place and Hate mod woeful, bccaufe it is 
the dwelling place of fin, the devil and deach. 

Prud. Why wouldeft thou go to heaven ? 

Sam. That I may Tee God, and ferve him without 
wearinefs; that 1 may fee Chriflr, and love him ever- 
laltingly; that I may have that fulnefs of the Holy 
Spirit in me, chat I can by no means here enjoy. 

Prud. A very good bov, and one that has learned 
well. 

Then (he ad.dre{kcj herfelf to the elded, whofe name 
was Matthew ; and (he (aid to him, Come, Matthew; 
fiiall I alio catechife you? 

Matt. With a very good will. 

Prud. I afk, then, if there was ever any thing that 
had a being antecedent to or before God ? 

Matt. No; for God is eternal; nor is there any 
thing, excepting himfeif, that had a being until the 
beginning of the fir ft day : " For in fix days the Lord 
made heaven and earth, the fea, and all that in them 
is." 

Prud. What do you think of the Bible? 

Matt. It is the holy word of God. 

Prud. Is there nothing written therein but what you 
understand ? 

Matt. Yes, a great deal. 

Prud. What do you do when you meet with places 
therein that you do not underftand ? 

Matt. I think God is wifer than I. I pray alfo that 
he will pleafeto let me know all therein that he knows 
will be for my good (g). 

Prud. How believe you as touching the refurre&ion 
of the dead ? 

Matt. I believe they fhall rife, the fame that was 
buried; the fame in nature, though not in corruption. 
And I believe this upon a double account. Firft, 

(g) Though this is answered with the simplicty of a child ; 
vet it is, and ever will be, the language of every father in 
Christ. Happv those whose spirits are cast into this humble, 
evangelical mould ! O that this spirit may accompany us 
in ail our researches, in all our ways, and through all our 
days. 

?^3 



26*8 THE PILGRIM'S PROGRESS. 

Becaufe God hath promifed it. Secondly, Becaufe 
he is able to pe form it (h). 

Then faid Prudence to the boys, You muft ftill 
hearken to your mother, for (he can teach you more* 
You rnuft alfo diligently give ear to what good talk 
you fhall hear from others: for your fakes do they 
fpeak good things. Obferve alfo, and that with 
carefulnefs, what the heavens and the earth do teach 
you j but efpecially be much in the me itation of that 
book that was the caufe of your father's becoming a 
pilgrim. I, for my part, my children, will teach you 
what I can while you are here, and fhall be glad if you 
will aik me queftions that tend to godly edifying. 

Now by hat thefe pilgrims had been at this place a 
week Mercy had a vifiror that pretended fome good- 
will unto her, and his name was Mr. Brifk, a man of 
fome breeding, and that pretended to religion, but a 
man that (luck very clofe to the world. So he came 
once or twice, or more, to Mercy, and offered love unto 
her. Now Mercy was of a fair countenance, and there- 
fore more alluring. 

Her mind aifo was, To be alfo bufying of herfelf in 
doing j for when (lie had nothing to do for hefelf, Ihe 
would be making of hofe and garments for others, and 
would beftow them upon thole that had need. And 
Mr. Brifk not knowing where or how fhe difpofed of 
what fhe made, feemed to be greatly taken, for that he 
found her never idle. I will warrant her a good houfe- 
wife, quoth he to herfelf. 

Mercy then revealed the bufinefs to the maidens that 
were of the houfe, and enquired of them, concerning 
him, for they did not know him better than fhe. So 
the- told her, chat he was a very bufy young man, and 
one that pretended to religion ; but was, as they feared, 
a ftranger to the power of that which is good. 

(h) Here is the foundation of faith, and the triumph of 
hope, God's faithfulness to'his promise, and his power to per- 
form. Having these to look to, what should stagger our faith, 
or deject cur hope? We may, we ought to smile, at all car- 
nal objections, and trample upon all corrupt reasonings. 



THE PILCRIM'S PR0CRESS. 269 

Nay, then faid Merc> , I will look no more on him ; 
for I pu pole never to have a clog to my foul (i). 

Purdence then replied, that there needed no great 
matter of difcouragement to be given to him; for con- 
tinuing fo as fhe had begun to do for the poor, would 
quickl cool his courage. 

So rhe next time he comes, he finds her at the old 
work, making of things for the poor. Then faid he, 
What always at it? Yes, faid fhe, either for mvfelfor 
for others. And what canft thou earn a day ? quoth 
he. " I do thefe things." laid fhe, " that I may be 
rich in good works, laving a good foundation againfl 
the time to come, that I may lay hold of eternal life," 
1 Tim. vi. j7 — (9. Why pr'ythee, what doft thou do 
with them ? faid he, Clothe the naked, faid fhe. With 
that his countenance fell. So he mrbore to come at her 
again And when he was afked the reafon why he faid 
Tha Mercy was a pretty lafs, but troubled with ill con- 
ditions (k). 

When he had left her, Prudence faid, Did I not tell 
hee, that Mr. Brifk would foon for fake thee ? yea, he 
will raife up an ill report of 'hee : for notwithstanding 
his pretence to religion, and his feeming love to Mercy, 
yet Mercy and he are of tempers fo different, that I 
believe they will never come together. 

Mercy. I might have had hufbands before now, tho' 
I fpoke not of it to any ; but they were fuch as did not 
like my conditions, though never did any of them find 
fault with my perfon. So they and I could not agree. 

(i) Most blessed resolution! Ah, pilgrims, if ye were 
more wary, lost, by your choice and conduct, ye brought 
clo^s to your souls, how many troubles would ye escape, 
and how much more happy would ye be in your pilgrimage ! 
It is for want of this wisdom and conduct, that many bring evil 
upon themselves. 

(k) How easily are the best of characters traduced, and. 
false constructions put upon the best of actions ? Reader, is 
this your lot also ? Mind your duty. Look to your Lord. 
Persevere in his works and. ways ; and leave your character 
with him, to whom you can trust your soul. For if God be 
for us, who shall be against us ? What shall harm us, if we be 
followers of that which is good. 



270 the pilgrim's progress. 

Prud. Mercy in our days is little fet by, any further 
than as to its name : the practice, which is fet forth by 
the conditions, there are but few that can abide. 

Mercy. Well, faid Mercy, if nobody will have me, 
I will die a maid, or my conditions fhall be to me as a 
husband. For I cannot change my nature ; and to 
have one that lies crofs to me in this, that I purpofe 
never to admit of as long as I live. 1 had a fifter named 
Bountiful, married to one of thefe churls : but he and 
fhe could never agree; but becaufe my fifter was 
refolved.to do as fhe had begun, that is, to (hew kind- 
nefs to the poor, therefore her husband firft cried her 
down at the crofs, and then turned her out of doors. 

Prud. And yet he was a profeffor, I warrant you ! 

Mercy. Yes, fuch a one as he was, and of fuch as 
the world is now full ; but I am for none of them all (1), 

Now Matthew, the eldeft fonof Chriftiana, fell fick, 
and his ficknefs was fore upon him, for he was much 
pained in his bowels, fo that he .was with it, at times, 
pulled as it were both ends together (m). There dwelt 
aifo not far from thence, one Mr,. Skill, an ancient and 
well approved phyfician. So Chriftiana defired it, and 
they fent for him, and he came: when he was entered 
the room, and had a little obferved the boy, he conclude 
cd he was fick of the gripess Then he faid to his mo- 
ther, What diet has Matthew of late fed upon ? Diet ? 
faid Chriftiana ; nothing but what is wholefbme. The 
phvfician anfwered, this boy has been tampering with 
fomething that lies in his maw undigefted, and that will 
not away without means. And I tel| you he muft be 
purged, or elfe he will die. 

(1) Though we are to beware of a censorious spirit in 
regard to professors, yet when they give sad evidence by their 
walk, that they are not what. they profess to be, holy followers 
of the Lamb, we are by no means to be deceived by them. 
For we have an unerring rule laid down by our Lord, to 
judge of them, " ye shall know them by their fruits," Matt. 
vii. 16. yea, and we ought to be faithful to them too, by 
reproving them in the spirit of humility and love. O that 
more of this prevailed ! 

(m) See the effects of sin. It will pinch and gripe the 
conscience, and make the heart, of a gracious soul sick. 



the pilgrim's progress. 27 L 

Sam. Then faid Samuel, Mother, what was that 
which my brother did gather and eat, fo foon as we 
were come from the gate that is at the head of this way. 
You know, that there was an orchard on the left hand, 
on the other fide of the wall, and fome of the trees hung 
over the wall, and my brother did pluck and eat (n). 

Chriftiana. True, my child, faid Chriftiana, he did 
take thereof, and did eat ; naughty boy as he was, I 
chid him, and yet he would eat thereof. 

Skill. I knew he had eaten fomething that was not 
wholefome food; and that food, to wit, that fruit, is 
even the mod hurtful of all. It is the fruit of Belze- 
bub's orchard, I do marvel that none did warn you of 
it; many have dred thereof (o). 

Chrift. Then Chriftiana began to cry; and me faid 
O naughty boy! and O carelefs mother! what mail I 
do for my fon ! 

Skill. Come, do not be too much dejected ; the boy- 
may do well again, but he muft purge and vomit. 

Chrift. Pray, Sir, try the utmoft of your skill with 
him, whatever it cofts. 

Skill. Nay, I hope I mail be reafonable, Heb. x. 
1, 2, 3, 4. So he made him a purge, but it was too 
weak; it was faid, it was made of the blood of a goat, 
the allies of a heifer, and with fome of the juice of 
hylTop, &c. When Mr. Skill had feen that that purge 
was too weak, he made him one to the purpofe ; it was 
made Ex Carne & Sanguine Chrifti (p), John vi. 5J-, 

(n) See how useful pilgrims are to each other, in faithfully 
reminding ot' their conduct. Though this sin was committed 
some time past, and neither Matthew nor his mother thought 
of it ; yet it must be brought to light, and repented of. 

(o) Here is a conviction for the mother, in not warning of 
sin, and chiding for it. She takes it home, falls under the 
sense of it, and is grieved for it. A tender conscience is a 
blessed sign of a gracious heart. Ye parents, who know the 
love of L. inst, watch over \ our children ; see to it, lest ve 
smart for your sins, in not warning and teaching them, that 
the fear of the Lord is to depart from all ev\l ; yea, to abstain 
from the verv appearance ot it. 

(p) Mr. rkifivan-'s great modesty and humility ate truly 
admirable- though he quotes Latin, yet us he did not under- 



27* THE PILGRIM S PROGRESS. 

55, 56, 51, Mark ix. 49. Heb. ix. 14. [you know, 
phyficians give (trance medicines to their patients] ; 
and it was made into piUs, with a promife or two, 
and a proportionable quantity of fait Now he was to 
take them three at a time fading, in half a quarter of a 
pint of the tears of repentance. When this potion 
was prepared, and brought to the boy, he was loath to 
take it, though torn with the gripes, as if he mould be 
pulled in pieces. Come, come, faid the phyfician, vou 
muft take it. It goes againft my ftomach faid the boy, 
mud have yon take it, faid his mother, Zech. xii. 10. 
I fhall vomit it up again, faid the boy. Pray, Sir, faid 
Chriftiana to Mr. Skill ; how does it tafte ? It has no ill 
tafte, faid the doctor; and with that me touched one 
of the pills with the tip of her tongue. Oh, Matthew, 
faid {he, this potion is fweeter than honey. If thou 
Ioveft thy mother, if thou Ioveft thv brothers, if thou 
loveft Mercy, if thou Ioveft thy life, take it. So with 
much ado, after a fhort prayer for the bleffing of God 
upon it, he took it, and it wrought kindly with him. 
It caufed him to purge, to deep, and reft quietlv; it put 
him into a fine heac and breathing fweat, and nd him 
of his gripes (q). 

stand it, he tells, "The Latin I borrow." The English is, 
" Of the flesh and of the blood of Christ." This is the onlv 
portion for sin-sick souls. Feeding upon Christ's flesh and 
blood by faith, keeps us from sinning : and when sick or sin, 
these, and nothing but these, can heal, and restore us. — Yet 
there is in our nature an unaccountable reluctance toreceive 
these, through the unbelief which works in us. So Matthew 
found it. 

(q) See the blessed effects of receiving Christ, when under 
the sense of sin, and distressed for sin. O what a precious 
Saviour is Jesus ! What efficacy is there in his blessed flesh 
and precious blood, to purge tne conscience from guilt. 
Lord, what a mercy is it, that though we sin, yet thou art 
abundant to pardon vea, multipliest thy pardons ; yea, and 
also giveth poor, pained, broken-hearted sinners to know and 
feel thy pardoning love. O it is this sense of Christ's love 
and pardon grace, which heals, restores, and make our hearts 
happy in Christ, and joyful in God ! who that know themselves, 
and their guilt and wretchedness, can rest without this ! 



THE PILGRIM'S PROGRESS. 273 

So in a little time he got up, and walked about with 
a (raff, and would go from room to room, and talk with 
Prudence, Piety, and Charity, of his diftemper, and how 
he was healed. 

So when the boy was healed, Chriftiana afked Mr. 
Sk i i i , faying, Sir, what will content you for your pains 
and care to me, and of my child ? And he fkid, You 
muftpay the Matter of the College of Phyficians, Heb. 
xiii. U, 12, 13, 14, 15. according to rules made in 
that cafe and provided. 

Chr. But, Sir, faid fhe, what is this pill good for elfe ? 

Skill. It is an univerfal pill; it is good againft all 
difeafes that pilgrims are incident to; and when it is 
well prepared, will keep good, time out of mind. 

Chrifr. Pray, Sir, make me up twelve boxes of them: 
for if I can get thefe, I will rrever take other phyfic. 

Skill. Thefe pills are good to prevent difeafes, as 
well as to cure when one is fick (r). Yea, I dare fay 
it, and ftand to it, that if a man will but ufe this phyfic 
as he mould, it will make him live for ever, J hn vi. 
55. But good Chriftiana, thou mud give thefe pills no 
other wav, but as I have prefcribed : for if you do, they 
will do no good. So he gave unto Chriftiana phyfic 
for herfelf, and her boys, and for Mercv ; and bid Mat- 
thew take heed how he eat any more green plumbs ; 
and killed them, and went his way. 

It was told you before, that Prudence bid the boys, 
that if at any time they would, they fhould afk her fome 
queftions that might be profitable, and die would fay 
fomething to them. 

Matt. Then Matthew, who had been fick, afked her, 
Why, for the moft part, phyfic mould be bitter to our 
palates? 

(r) I repeat it again: feeding by faith on the flesh and 
blood of Christ, keeps the soul from sinning, as well as heals 
and restores the soul when sick of the malady of sin. O pil- 
grims, let not a clay pass without having recourse to the life 
and death of the Son of God, and living by faith upon him, 
■who shed his blood to save us, and gives his Hesh to nourish us,, 
and who says, " My flesh is meat indeed, and my blood is drink 
indeed." 

M 2 



2'7-i THE PILGRIM'S PROGRESS, 

Prud. To fhew how unwelcome the word of God, 
and the effects thereof, are to a carnal heart. 

Matt. Why does phytic, if it does good, purge, and 
caufe to vomit ? 

Prud. To Ihew, that the word, when it works 
effectually, cleanfeth the heart and mind. For look, 
what the one doth to the body, the other doth to the 
foul. 

Matt. What mould wc learn by feeing the flame of 
our fire go upwards? And by ieeing the beams and 
fweet influences of the fun ftrike downwards? 

Prud. By the going up of the fire we are taught to 
afcend ro heaven, by fervent and hot defires. And by 
the fun's fending his heat, beams, and fweet influences 
downwards, we are taught that the Saviour of the world, 
though high, reacheth down with his grace and love to 
us below. 

Matt. Whence have the clouds their water ? 

Prud. Out of the fea. 

Matt. What may we learn from that? 

Prud. That mimfters fhould fetch their doctrine from 
God. 

Matt. Why do they empty themfelves upon the 
earth. 

Prud. To fhevv that mimfters mould give out what 
they know of God to the world. 

Matt. Why is the rainbow caufed by the fun ? 

Prud. To fhew, that the covenant of God's grace is 
Confirmed to us in Chrift. 

Matt. Why do the fprings come from the fea to us 
through the earth? 

Prud. To (hew, that the grace of God comes to us 
through the body of Chrift. 

Matt. Why do fome of the fprings rife out of the top 
of high hills? 

Prud. To fhew, that the Spirit of grace fhall fpring 
up in fome that are great and mighty, as well as in 
many that are poor and low. 

Matt. Why doth the fire fallen upon the candlevvick ? 

Prud. To fhew, that unlefs grace doth kindle upon 
the heart, there will be no true light of life in us. 



THE PILGRIM'S PROGRESS. 275 

Matt. Why is the wick and tallow, and all fpent, 
to maintain t c light of the candle? 

Prud. To (hew that the body and foul, and all, fhould 
be at the fervice of, and fp t nci tbemfelves to maintain 
in good condition, that grace of God that is in us. 

Mart. Why doth the Peiican pierce her own bread 
with her bill ? 

Prud. To nou: fh her you ng ones with her blood, 
an- thereby, to fhew that Chrift the bleffed fo loveth 
his young, his people? as to lave them from death by 
his blood. 

M.itt. What may one learn by hearing of the cock 
crow? 

Prud. Learn to remember Peter's fin and Peter's 
repentance. The cock's crowing (hews alfo that day 
is coming onj let then the crowing of the cock pur 
thee in mind of that lad -and terrible day of judgment. 

Now about this time their month was out; where- 
fore they fignified to thofe of the houfe, that it was 
convenient for them to up and be going. Then laid 
Jofeph to his mother, It is convenient that you forget 
not to fend to the houfe of Mr. Interpreter, to pray 
him to grant that Mr. Great-heart fhould be fent unto 
us, that he may be our conductor, the reft of our way. 
Good boy, faid fhe, I, had almoft forgot. So fhe 
drew up a petition, and prayed Mr. Watchful the 
porter, to fend it by fome fit man, to her good friend 
Mr. Interpreter j who, when it was come, and he had' 
ieen the contents of the petition, faid to the meffenger, 
Go tell them that I will fend him. 

W A hen the family, where Chriftiana was, faw that 
they had a purpofe to go forward, they called the 
whole houfe together, to give thanks to their Kingj 
for fending of them fuch profitable guefts as thefe. 
Which done, they faid unto Chriftiana, And fhall we 
not fhew thee fomething according as our cuftom is to 
pilgrims, on which thou may'ft meditate, when thou 
art on the way? So they took Chriftiana, her children, 
and Mercy into the clofet, and fhewed them one of 
the apples that Eve ate of, and that fhe alfo did give 
to her hufband, and for the eating of which they were 

2 M 2 



276 THE PILGKIm's PROGRESS. 

both turned out of P. radife; and afked her, what flie 
thought that was? Then Chriftiana faid, It is food or 
poifon, I know not which. So they opened the matter 
to her, and fhe held up her hands and wondered, (s), 
Gen. iii. 6 Rocn. vii. 24. 

Then they had her to a place, and fhewed her 
Jacob's Ladder. Now at that time there were fome 
angels afcending upon it. So Chriftiana looked and 
looked o fee the angels go upj fo did the reft of the 
company. Then they were g'( ing into another place, 
to fhew them fomething ttlfe : but James laid to his 
mother, Pray ,jid them (lay a little longer, for this is a 
curious fight. So they turned again, and ftood feeding 
their eyes with this fo pleafant a profpect. After this, 
they had them into a place, where did hang up a 
Golden Anchor, fo they bid Chriftiana take it down ; 
for, faid they, you (hall have it with you, Gen. xxviii. 
12. for it is of abfolute neceffity that you iliouid, that 
you may lay hold of that within the veil, and ftand 
ftedfaft in cafe you fhould meet with turbulent 
weather : fo they were glad thereof, John i. 15. 
Hebs vi. 19. Gen. xxviii. 1 1. (t) Then they took them, 
and had them to the mount upon which Abraham our 
father had offered up Ifaac his fon, and fhewed them 
the altar, the wood, the fire, and the knife, for they 

(s) It is not enough that the Holv T Spirit convinces us of 
sin, at our first setting out on pilgrimage, and makes us 
sensible of our want of Christ ; but he also keeps up a sight 
and sense of the evil of sin, in its original nature, as well as 
actual transgressions. This often makes us wonder at sin, 
at ourselves, and at the love of Christ in becoming a sacrifice 
for our sins. And this also humbles us, makes us hate sin 
the more, and makes Christ, his atonement and righteous- 
ness, more and more precious in our eyes and inestimable 
to our hearts 

(t) This is the anchor of hope. This keeps the soul safe, 
and stead v to Jesus, who is the alone object of our hope. 
Hope springs from faith. It is an expectation of the fulfil- 
ment of those things that are promised in the word of truth, 
by the God of ail grace. Faith receives them, trusts m them, 
relies upn them, and liope waits for the full accomplishment 
and enjoyment of them. 



the pilgrim's PROGRESS. 277 

remain to be feen to this very day. When they had 
feen it, they held up their hands, and laid, Oh! what 
a man for love to his Mafter, and for denial to himfelf, 
was Abraham! After they had (hewed them all thefe 
things, Prudence took them inco a dining-room, where 
itood a pair of virginals; fo (he piayed upon them, 
and turned what (he had (hewed them into this excel- 
lent Ton g, laying, 

(l -Eve's apple we have shew'd to you ; 

" Or' that be you aware ; 
" You have seen Jacob's Ladder too, 

" Upon which angel's are, 
"An Anchor you received have ; 

" But let not this suffice, 
" Until with Abr'am you have gave 

" Your best of sacrifice. 

Now about this time one knocked at the door; fo 
the porter opened, and behold Mr. Great heart was 
there! But when he was come in, what joy was there \ 
for it came now fre(h again into their minds, how but 
awhile ago he had (lain old Grim Bloody-man the ^ianr, 
and had delivered them from the lions. 

Then faid Mr. Great-heart to Chrifiiana, and to 
Mercy, My Lord has fent each of you a bottle of wine, 
and alfo fome parched corn, together with a couple of 
pomegranates : he alfo has lent the boys fome figs and 
raifins, torefrefh you in your wav (u). 

Then they addrefTed themfelves to their journey ; 
and Prudence and Piety went along with them. When 
they came at the gate, Chriftiana afked the porter, if 
any of late went by. He faid, No, only one fome 
time fince, who alfo told me, that of late there had 
been a great robbery committed of the King's highway, 

(u) O how reviving and refreshing are those love-tokens 
from our Lord ! Great-heart never comes empty-banded. — . 
He always inspires with courage and confidence. Let us look 
more into, and more heartily believe, the word of truth and 
grace ; and try more to our precious Immanuel, and we shall 
have more of Great-heart's company. It is but sad travelling 
without him. 



2?8 THE PItGRlM's PROGRESS. 

as you go: but, laid he, the thieves are taken, and 
will fhorfly be tried for their lives. Then Chriftiana 
and Mercy were afraid; but Matthew faid, Mother, 
fear nothing, as long- as Mr. Great-heart is to go with 
us, and be our conductor. 

Then faid Chriftiana to the Porter, Sir, I am much 
obliged to you for all the kindnefies that you have 
fhewn to me fince I came hither; and alfo that you 
have been fo loving and kind to my children ; I know 
not how to gratify your kindnefs : wherefore, pray, as 
a token of my refpe&s to you, accept of this fmail mite; 
fo fhe put a gold angel in his hand, and he made her a 
low obedience, and faid, Let thy garments be always 
white, and let thy head want no ointment. Let Mercy 
live and not die, and let not her works be few. And 
to the boys he faid, Do you fly youthful lufts, and 
follow after godlinefs with them that are grave and 
wife; fo fhall you put giadnefs into your Mother's 
heart, and obtain praife of all that are fober-minded ; 
fo they thanked the porter, and departed. 

Now I faw in my dream, that they went forward un- 
til they were come to the brow of the hill, where Piety 
bethinking herfelf, cried out, Alas! I have forgot what 
I intended to beftow upon Chriftiana and her compa- 
nions; I will go back and fetch it; fo fhe ran and 
fetched it. When fhe had gone, Chriftiana thought 
fhe heard in a grove, a little way off on the right-hand, 
a moft curious melodious note, with words much like 
thefe : 

" Through all my life thy favour is 

" So frankly shew'dto me, 
" That in thy house for evermore 

" My dwelling-place shall be," 

And liftening ftill, fhe thought fhe heard another an* 
fwer, faying, 

" For why ? The Lord our God is good, 

" His mercy is for ever sure : 
11 His truth at all times firmly stood, 

c ^ And shall from age to age endure." 



THE PILGRIM'S PROGRESS. 279 

So Chriftiana afked Prudence what it was that made 
thofe curious notes, Song ll, 12. They are, faid 
fhe, our country birds : They fing thefe notes but fel- 
dom, except it be at the fpring when the flowers appear, 
and the fun ihines warm, and then you may hear them ; 
we alio oft-times keep them tame in our houfe. They 
are very fine company for us when we are melancholy; 
alio they make woods and groves, and folitary places, 
places defirous to be in (x). 

By this time Piety was come again; fo fhe laid to 
Chriftiana, Look here, I have brought thee a fcheme 
of all thofe things that thou haft feen at our houfe, upon 
which thou mayeft look when thou findeft thyfelf for- 
getful, and call thofe things again to remembrance for 
thy edification and comfort. 

Now they began to go down the hill into the Valley 
of Humiliation. It was a fteep hill, and the way was 
flippery ; but they were very careful, fo they got down 
pretty well. When they were down in the valley (y), 
Piety faid to Chriftiana, this is the place where your 

(x) You see these joyful notes spring from a sense of near- 
ness to the Lord, and a firm confidence in his divine truth and 
everlasting mercy. when the Son of righteousness shines 
warmly on tiie soul, and gives it clearly to see these, it makes" 
the pilgrims sing most sweetly, and shout most joyfully indeed ! 
These songs approach very nearly to ihe heavenly music in 
the realm of glory. 

(v) After being thus highly favoured with sensible com- 
forts in the views of faith, the comforts of hope and the joys of 
love : see the next step these pilgrims are to take ; it is down 
the hill Difficulty, into the valley of Humility What doth 
this place signify ? A deep and abiding sight and sense of 
ourselves: of our ruined state, lost condition, and desperate 
circumstances, as fallen sinners. This isabsolutel\ necessary, 
lest we should be exalted above measure, and think more 
highly of ourselves than we ought to think. For, the L< rd 
can oft favour us with manifestations of his love and the com- 
forts of his Spirit; but through the corruption of our nature 
we are prone to be lifted up and exalted in ourselves, and as 
it were to be intoxicated by them. Hence we are exhorted 
to think s berly, Rom. xii, 3. This the Valley of Humility 
causes us to do. 



280 THE PILGRIM'S PROGRESS. 

hufband met wich the foul fiend Apollvon, and where 
they had the great fi^ht that they had : I know you 
cannot but have heard thereof. But be of good courage, 
as long as you have he e Mr. Great heart to be vour 
guide and conductor -, we hope yuu will fare the better. 
So when thefe two had committed the pilgrims unto 
the'conduct of their guide, he went forward, and they 
■went after. 

Great heart. Then faid Mr. Great-heart, We need 
nor befo afraid of this valley, for here is nothing to hurt 
us uniefs we procure it ourfelves. 1c is true, Chriftan 
did here meet with Ajollvon, with whom he had alfo 
a fore combat : but that fray was the fruit of thofe flips 
that he got in his going down the hill : for they that get 
flips there, muft look for c mbats here. And hence 
it is that this valley has got fo hard a name. For the 
common people, when they hear that fome frightful 
thing has befallen fuch an one in fuch a place, a^c of 
opinion that that place is haunted with fome foul fiend 
or evil fpirit j when, alas ! it is for the fruit of their do- 
ing, that fuch things do befal them there (z). 



(z) What a great blessing it is to have Great-heart in the 
Valley of Humility! How sad is it for Pilgrims to ptocure 
evils to themselves by their sin and folly! How joyful is it 
to know, that " like a father pitieth his children, so the 
Lord pitieth them who fear him !" Ps. ciii. 13 Yet, if we 
slip, we shall be sure to smart. If we do not hold fast faith, 
hope, love, and obedience, Satan will attach, distress us in 
some sort, and prevail against us ; and then we shall bring 
up an evil report of the safe and fruitful Valley of Humili- 
ation. Are you in this vallev ? Do you see and feel nothing 
in yourself but what tends to lyy you low, and keep rou 
low? Beware of murmuring and complaining, though you 
continue long in it ; yea, all your life through, for your 
Jesus is proving you and trying you, that he may shew you 
what is in you, that vou may see that you are wholly and 
solely indebted to his arm that brought salvation to you, and 
wrought eyerv deliverance for you, that vou may ever glory 
in him, and for him, and give all glory to him, for his 
loving kindness and tender mercy to such a miserable sinner 
as vou are, and to such an unprofitable servant as you eve? 
will be. 



THE PILGRIM'S PROGRESS. 28l 

This Valley of Humiliation is of itself as fruitful a 
place as .ny the crows fly over; and I am persuaded, 
if we could hit upon it, we might find somewhere 
hereabout something that might give us an account 
why Christian was so hardly beset in this place 

Then James said to his mother, Lo, yonder stands 
a pi ; !ar, and it looks as if somewhat was written 
thereon; let us go and see what it is. So they went 
and found there written, "Let Christian's slips, before 
h come hither, and the burden that he met within 
this pace, be a warning to those that come after.— 
Lo, said their guide, did I not te'.l you that there was 
something hereabouls that would give intimation of the 
reason wh; Christian was so hard beset in this place* 
Then, turning to Christiana, he said, No dispargement 
to Ch istian, more than to many others whose 
hap and lot it was. For it is easier g N ing up than 
down this hill, and that can be said bur of few hills in 
a' i these pa"s of the world. But we will leave the 
go d rran, he is at rest, he also had a brave victo;y over 
his enemy: let Him grant that dwelleth above, that we 
fare not w rse, when we come to be tried, than he. 

Bur we wid come again to this Valley of Humiliation! 
It is the best and most useful piece of ground in all 
these pars. It is a fat ground, and, as you see con- 
sist h much in meadows; and if a man was to come 
here in summer-time, as we do now, if he knew 
not anv thing before thereof, and if he also delighted 
hirmelf in the sight ofhis eyes, he might see that which 
would be delightful to him. Behold how gre?n this 
val ey is, also, how beautified with lilies, Song ii. 1, 
Jamc* iv. 6. 1 Pet. v. 5. I have 2lso known many 
labouring men that have got good estates in this Valley 
of Humliation (for God resisteth the proud, but giveth 
more grace to the humble ;) for indeed it is a very 
fruitful soil, and doth bring forth by handfuls. Some 
also have wished, that the next way to their Father's 
house were, here that they might be troubled no more 
with either hills or mountains to go over : but the way 
is the way, and there is an end (a). 

(a) Though this Valley of Humiliation, or a clear sight 
No 8 . 2 N 



282 THE PILGRIM'S PROGRESS. 

Now as they were going along, and talking, they 
espied a boy feeding his father's sheep. The boy was 
in very mean clothes, but of a fresh and well favoured 
countenances and as he sat by himself, he sung. Hark 
said Mr. Greatheart, to what the ihepherd's boy" faith i 
so thejr hearkened, and he said, 

'* He that is down, needs fear no fall j * - 

" He that is low no pride. 
" He that is humble, ever shall 

(l Have God to be his guide. 

" I am content with what I have, 

" Little be it or much ; 
" And, Lord, contentment still I crave 3 

'• Because thou savest such. 

?< Fulness to such a burden is, J 

" That go on pilgrimage : 
" Here little, and hereafter bliss, 

" Is best from age to age. 

Then said the guide, Do you hear him, I will dare 
to say, this boy lives a merrier life, and wears more of 
the heart 's-ease in his bosom, than he that is clad in 
silk and velvets but we will proceed in our difcourse. 

* Phil. iv. 1 1—31. t Heb. viii 5. 

and abiding sense of the sinfulness of our nature, and the 
"wickedness of our hearts, may be very terrifying to pilgrims, 
after they have been favoured with peace and joy, and com- 
forted by the views of faith and hope ; yet it is a very safe 
place, and though at first entering into it, and seeing more 
of themselves than was ever before shewed them, they may 
fear and tremble; yet after some time continuing here, they 
are more reconciled and contented : for here they find the 
visits of their Lord ; and in the depths of their humility, they 
behold the heights of his love, and the depths of his mercy, 
and cry out in joy, Where the sin abounds, grace super- 
abounds. TLo ? sin abound in me, the grace of Jesus su- 
perabounds towards, me. Though I am emptied of all, yet 
.1 have an inexhaustible fulness in Jesus, to supply me with all 
I want, and all, I hope. 



THE PILGRIM'S PROGRESS. 283 

In this valley our Lord formerly had his country 
house, he loved much to be here : he loved also to 
walk in these meadows, and hr found the air was 
pleasant. Besides, here a man shall be free from the 
noise, and from the hurryings of this life : all states are 
full of noise and confusion, only the Valley of Humili- 
ation and solitary place. Here a man shall not be let 
and hindred in his contemplation, as in other places he 
is apt to be. This is a valley that nobody v*alks in, but 
those that love a pilgrim's life. And though Christian 
had the hard hap to meet with Apollyon, and to enter 
with him in a brisk encounter; yet I must tell you, rhat 
in former times men have met with angels here, have 
found pearls here, and have in this place found the words 
of life. Hos. xii. 4, 5, ( b). 

Did I say our Lord had here, informer days, his 
country house, a nd that he loved here to walk? I will 
add, in this place, and to the pe<>; le that live and trace 
these grounds; he has left an v early revenue to be faith- 
fully paid them at certain seasons for their maintenance 
by the way, and for their farther encouragement to go 
on their pilgrimage, xi. 29. 

Samut). Now, as they went on, Samuel said to Mr- 
Great- heart; Sir, I perceive that in this valley my fa- 
ther and Apollyon had their battle; but whereabout 
was the right ? for I perceive this valley is large. 

(b) Ever remember the word of our dear Lord. " It is 
enough for the disciple, that he be as his master. " If your 
. Lord make it his chief delight, to be in this Valley of Humi- 
liation, iearn f:om his example, to prize this Valley. Though 
you may meet with an Apollyon, or a destroyer here ; yet 
you are s^ale in the arms and under the power of your all-con- 
quering Lord : For though the Lord is high, yet bath he re- 
spect unto the jowly. Therefore you may add with David 
*' Though 1 walk in the midst of trouble thou wilt revive me. 
Thou shalt stretch forth thy hand against the wrath of mine 
enemies, and thy right hand shall save me The Lord will 
perfect that which concerneth me : thy mercy, O Lord, en- 
dureth for ever : forsake not the works of thine own hands," 
Ps. cxxxviii. 6, 1, 8. Such are the confidence, the reason- 
ing, and the pleading of humble souls in the power of faith 
which lead?; them quite out of themselves, to their Lord. 

2 N 2 



284 The pilgrim's progress. 

Great-heart. Your father had the battle with Apoi- 
lyon, at a place yonder before us in a narrow passage, 
just beyond Fof getful Green. And indeed that place is 
the most dangerous place in all these parts. For if at 
any time pilgrim? meet with any brunt, it is when they 
forget what favours they have received, and how un- 
worthy they are of them (c). This is the place also, 
where others have been hard put to it; but more ©t 
the place when we are come to it; for I persuade my- 
self, that to this day there remains either some signal: 
the battle, or some monuments to testify that such a bat- 
tle there was fought. 

Mercy. Then said Merry, I think I am as well in 
this valley; as I have been any where else in all my jour- 
ney s the pace, methinks suits with my spirit. I love 
to be in such phces where there is no ranling with 
coaches nor rumbling with wheels: methinks, here 
one may, without much molestation, be thinking what 
he is, whence he came, what he has done, and to what 
the King has called him : here one may think, and 
break at heart, and melt in ones spirit, until one's eyes 
become <c the fish pools ofHeshbon, " Song vii. ^ 
Ps. ixxxiv. 5, 6, 7. Hos li. 1. They that go rightly 
through this valley of Bacha, make it a well, the rain 
that God sends down from heaven upon them that are 

(c) O pilgrims, attend to this ! Pride and ingratitude go 
hand in hand. Study, ever study the favours of your Lord : 
how freely they are bestowed upon you ; and how utterly un- 
worthy you are for the least of them. Beware of Forgetful 
Green. Many, after going some way on pilgrimage, get into 
this green, and continue here ; and talk of their own faithful- 
ness to grace recieved, the merit of their works, and a second 
justification by their works, &c. Hence it is plain, that they 
are fallen isle.'.p on this forgetful green, and talk incohe- 
rently, as men do in their sleep : for they forget that they are 
rtill sinners, poor, needy, wretched sinners, and that they want 
the blood of Christ to cleanse them, the righteousness of Christ 
to justify them, and the spirit of Christ to keep them humble, 
and to enable them to iive by faith upon tho fulness of Christ 
to sanctify them, and as much as they did when they first set 
put as pilgrims. O, 'tis a most blessed thing to be kept mind- 
ful of what we are, and of the Lord's free- grace and unmerited 
goodness to us ! 



THE PfLGR.M's" PRQGRfiSS. 285 

here also," filleth the pools." This valley is that from 
whence also the King will give to their vine- arJs; and 
they that go through it shall sing as Christian did, so 
a.l he met Apollyon. 

Great-heart it is true, said their euide, I have g^ne 
through this valley many a time, and never was better 
than when here. 

I have also bf en a conductor to several pi 'gums, and 
they have confessed the same/' To this man w 11 I ook 
(saith theKing) even to him that is poor, and of a •• on- 
trite spirt, and vhat trembles at my won"(d). 

Now thev were come to the p'ace. where the be^re- 
mentioned ba'.tle was fought. Then s, id the guide to 
Chritiana, her Children, and Mercy, Th s is th pi ce: 
on this ground Christian stood and up th re ca e Ap !- 
lyon against him: And look, d d not I tell y< u heie is 
some of your husband's blood upon these stones to this 
day: behold, also, how here and there are \et to t>e 
seen upon the plnce sOme of the shivers of Apo 1 on's 
brok. n Harts : see also, how they di be t the ground 
with their feet as they fought, to make go d their 
places against each oiher; how also, with ch-r pv- 
blows, they did split the verv stones in pice s ; verily 
Chriftian did here play the man, md (hewed himielf as 
stout as Hercules could, had he been there, ever he 
himself. When Apollyon was beat, he made h s re- 
treat to the next valley, that is tailed, The valle; of 



{d) Trembles at God's word, so as not to dare to pick and 
chuse, which doctrines he will receive, and which reject. I 
believe, says one, the doctrine of the atonement and salvation 
of Christ ; but 1 set mv face against the doctrine of his his im- 
puted righteousness, God's electing love, and the final perse- 
verance of his saints'. Do vou so ? No wonder, then, that we 
find an extract from the Pilgrims Progress, with these precious 
truths left out. Would you dare to act this by God's holy com- 
mandments ? Would you choose one of these and reject ano- 
ther ? Are they not all of equal authority ? And are not all his 
holy doctrines also s tamped with the same divine sanction! 
Where there is true faith in them ; it will nuke a man tremole 
to act thus by God's word ! The contrary conduct is oo less 
than daring licentiousness. 



2%6 THE PILGRIM'S PROGRESS. 

the Shadow of Death, unto which we shall come 
anon (e). 

Lo yonder also stand a monument, on which is en- 
graven this battle, and Chistian's victory to his fame, 
throughout all ages: so because.it stood juston the way- 
side before them, they stepped to it and read the wri- 
ing, which word for word was this : 

" Hard by here a battle was fought, 
" Most strange, and yet most true j 

" Christian and A p oily on sought 
" Euch other to subdue." 

" The mrn so bravely play'd the man, 

" He made the fiend -to fly ; 
'," Of which a monument I stand, 
*' The same to testify '*-. 

"When they had passed by this place they came upon 
the borders of the shadow of Death, and this Valley 
was longer than the other; a place also most strangely 
haunted with evil things, as many are able to testify : 
but these women and children went the better through 
it, and because they had delight, and because Mr. 
Great-heart was their conductor. 

When they were entered upon this Valley, they 
thought they heard a groaning^ as of dyin? men ; a 
very great groaning. They thought also they did hear 
v/ords of lamentation, spoken as of some in extreme 
torment. Thcfe things made the boys to quake, the' 1 
women alfo looked pale and wan j but their guide bid 
them be of good comfort. 

So they went on a little farther, and they thought 
that they felt the ground begin to fhake under them, as 
if fome hollow place was there ; they heard also a kind 

(e) If Satan be driven back from one attack, prepare for 
another. BJess God for your armour. Never put it off. 

(f) Monuments of victory over Satan, are to God's glory 
and are verv animating, and encouraging to those who come 
inter. Proclaim, O Christians, your mercies with thankful- 
ness, and your victories with shouts of humility, to the-honour 
©f the Captain of your salvation. 



THE PILGRIM'S PROGRESS. 287 

of hiffing, as offerpents, but nothing as yet appeared, 
Then faid the boys, Are we not yet at the end of this 
doleful place f" But the guide alio bid them be of good 
courage, and look well to their feec, left haply, faid he, 
you be taken in fome fnare. (g) 

Now James began to be fick, but I think the caufe 
thereof was fear ; fo his mother gave him fome of that 
glafs «f fpirits that fhe had given her at the Interpreter's 
houfe, and three of the pills that Mr. Skill had prepared 
and the boy began to revive. Thus they went on, till 
they came to about the middle of the valley j and then 
Chriftiana faid, Methinks I fee fomething yonder upon 
the road before us ; a thing, of fuch a fhape, as I have 
not feen. Then, faid Jofeph, Mother what is it ? An 
ugly thing, child ; an ugly thing, faid fhe. But mother 
what is it like ? said he. 'Tis like I cannot tell what 
faid lhe. And now it is but a little way off; then 
faid fhe, It is nigh. 

Well, laid Mr. Great-heart, Let them that are mod 
afraid, keep clofe to me -, fo the fiend came on, and 
the conductor met it - 3 but when it was juft come to 
iiim, it vanifhed to all their fight : then remembered 
they, what had been faid fome time ago $ <c Refill the 
devil, and he will flee from you." (h) 
• They went therefore on, as being a little refrefhed ; 
but they had not gone far, before Mercy, looked be- 
hind her, saw, as fhe thought, fomething almoft like a 
lion, and it came a areat padding pace after : and it had 
a hollow voice of roaring : and at every roar that it gave 
it made the valley echo, and all their hearts to ach, fave 

(g) None know the distress, anguish, and fear, that haunt 
pilgrims id this valley, but those who have been in it. The 
hissings, revilings, and injections of that old serpent, with all 
his infernal malice, seem to be let loose upon pilgrims in this 
valley. Asaph seems to be walking in this valley, when he 
says, " As for me, my feet were almost gohe, my step*-; had 
well nisfh slipt." Ps. lxxiii. 7 

(h) Let Satan appear in what shape he will, we ought ever 
to put on great heart, and good courage. For the faith of 
what Jesus is to us, will inspire these. Let us ever look t® 
Christ our conqueror, and ever resist our adversary. 



288 THE PILGRIM'S PROGRESS. 

the heart of him who was their guide, So it came up; 
and Mr Great-heart went behind, and put the pilgrims 
all bt tore him. The lion also came on a pace, and Mr. 
Great-heart addresed himself to give him battle, 1 Pet 
v, 8 % but when he saw that it was determined that 
resistance should be made, he also drew back, and came 
£10 farther (i). 

Then tr.ey went on again, and their conductor d!d go 
oefore them till they came to a place where was castup 
a pit, the whole breadth of the way; and, before they 
could be preparedto go over that, a great mist and 
darkness fell upon them, so that they could not see. 
Then said the piigrimsj Alas! now what shall we do? 
But their guide made answer; Fear not stand still, and 
see what an end will be put to this also ; so they staid 
there because their path was marred. They then also 
thought they hesrd more apparently the noife and rufh- 
ing of the enemies ; the fire alfo, and fmoke of the pit, 
were much eafier to be difcerned (k). Then said Chris- 
tiana to Mercy, Now] lee what mv p^or hufband went 
through ; I have heard much of this place, but I never 
was here before now. Poor man, he went here all 
alone in the night ; he had night almoft quite through 
the way : alfo the fiends were bufy about him, as if 
they would have torn him in pieces. Many have 
fpoken of it, but none could tell what the Valley of the 
Shadow of Death mould mean, until they came in 
themfeives. {: The heart knows its own bitternefsj a 

(i) Satan is often most .dreadful at a distance, and courage r 
ously resisted when advanced nearer. This advice is ever 
needful: " Be sober ; be vigilant." These pilgrims kept up 
their watch, Satan did come upon them unawares ; they heard 
his approach, they were prepared for his attack ; lo ! Satan 
drew back. 

(k) Miserable, uncomfortable walking, with a pit before 
us, and darkness around ; yea, within us, and hell seeming to 
move from beneath to meet us who have been left to the dark- 
ness of his nature ; the terrors of a fiery law ■ the sense of guilt 
and the fear of hell ! O what an unspeakable mercy, in such a 
distressing season, to have ah Almighty Saviour to look to 
and call upon for safety and salvation ! " For he will hear our 
pry, and ssve us. 1 ' Ps. exiv 19, 



THE PILGRIMS PROGRESS. 1?>t 

flranger intermeddleth not with its joy." To be here 
is a fearful thing (1). 

Great hearr. This is like doing bufmefs in great wa- 
ters, or like gong down in the deep ; this is like being 
in the heart of the lea, and like going down to the bot- 
toms of 'he mountains; now it leems as if the earth, 
with its bars, were abcut us for ever. tc But let them 
that walk in dark-riefs, and have no light, truft in the 
name of the Lord, 'arrd ftay upon their God" (m). For 
my part, asl have rold you a read/, I have uone often 
through th>s valley; and have been much harder put to 
it than I now am ; a :d yet you fee I am a live. I would 
not boaft, for that I am not my own faviour. But I. 
truft we fnall have good deliverance. Corre pray for 
light to Him that can lighten our darknefs, and that can 
rebuke, not only thete, but al! the iatans in hell. 

So tlipy cried and prayed, and God fent light and de- 
liverance ; for there was now no let in their way, no 
not there were, but now they were ftopt with a pit. 
Yet ihe/ are not got through the valley; fo they went 
on (till, and behold great (links and loath fome fmel's, 
to the great annoyance to them (n). Then faid Mercy 
to Chriftiana, There is not fuch pleafant being here as 
at the gate, or at the interpreter's, or at the houfe where 
we layilaft. 

O but, faid one of the boys, it is not fo bnd to go 
through here, as it is to abide here always ; and for 
ought I know, one reafon why we muft go this wajr 
to the houfe prepared for. us, is that our home might 
be made the tweeter to us (oj. 

(i) To hear of the soul distresses of others, is one thing ; 
to experience them ourselves is very different. 

rjrn) This precious text, Isa.l 10. has been a sheet-anchor 
to my soul, under darkness and distress. I doubt not, but it 
has boon so to many others. O there is an amazing depth of 
grace, and a wonderful height of mercy, in it. Bless God for 
it stjudy it deeply. 

(n) In seasons of distress, the most irksome smell of our 
vjle lusts, and filthy corruptions, greatly offend and distress 
real pilgrims. 

(o) Precious thought ! under the worst and most distress- 
ing ehcumstauccs, think of this. Their continuance is short, 

2Q 



290 the pilgrim's progress. 

Well faid, Samuel, quorh the guide, thou haft now 
fpoke like a man, Why, If ever I get out here again, 
faid the boy, 1 think I fhall prize light and good way, 
better than ever I did in all my life. Then said the 
guide, We fhall be out by and-by. 

So on they went, and Jofeph faid, Cannot we fee to 
the end of this valley as yet ? Then faid the Guide, 
Look to your feet, for vie fhall prefemly be among 
fnares : fo they looked to their feet, and went on ; but 
were troubled much with the fnares. Now when they 
were come among the fnares, they eipied a man caft 
into the ditch on the left hand with his flesh all rent and 
torn. Then faid the guide, That is one Hedlels, that 
was going this way; he has lain there a great while (p). 
There was one Takeheed with him when he was taken 
and flain : but he efcaped their hands. You cannot 
imagine how many a e killed hereabouts, and* yet men 
are fo fooliihly venturous, as to fet out ligh ly on pil- 
grimage, and to come without a guide. PoorChrifti- 
an! it was a wonder that he here escaped; but hx was 
beloved of his God: alfo he had a good heart of his 
own, or elfe he could never have done it Now they 
drew towards the end of the wav ; and juft there where 
Chriftian iiad feen the cave when he went by, out . 
thence came forth Maul a giant. Thi? Maul did ufe to 
fpoil young pilgrims with sophiflry; -and he called 
Great- heart by his name, and faid unto him, How many 
times have you been forbidden to do thefe things? Then 
faid Mr. Great-heart, What things? What things! 
quoth the giant ; you know what things ; but I will 
put an end to your trade (o). But pray faid Mr.Great- 

The appointment love. Their end shall be crowned with glory. 
Our dark and distressing nights, make us prize our light and 
joyful days the more. ^ 

(p) Heedless professors be warned. The doctrines of grace 
were never intended to lull any asleep in carnal security. If 
tiiey do so by you, it is a sure sign, that what should have been 
for your health Proves an occasion of your falling. 

(q) How many such giants have we in the present day, who 
deceive aud beguile precious souls into a false and fatal secu- 
rity, by their smooth lectures on mortality, and their avowed 



THE PILGRIM'S PROGRESS. 1$l 

heart, before we fall to it, let us underftand wherefore 
we muft fight. (Now the women and children flood 
trembling, and knew not what to do.) Quoth the 
giant, You rob the country, and rob it with the word 
of thieves. Thefe are but generals, faid Mr. Great- 
heart ; come to particulars, man. 

Then faid the giant, Thou practifefl: the dart of a 
kidnapper, thou gatherer up women and children, and 
carried them into a ftrange countty, to the weakening 
of my matter's kingdom, But Great-heart replied, I 
am a fervant of the God of heaven ; my bufinefs is to* 
perfuide finners to repentance j I am commanded to 
do my endeavour to turn men, women, and children 
from rtarknefs to light, and from the power of fatan to 
God j and if this indeed be the ground of the quarrel 
let us fall to it as foon as thou wilt (r). 

Then the giant came up, and Mr Great-heart went 
to meet him : and as he went, he drew his fword, but 
the giant had a club. So without more ado, they fell 
to it, and at the flrft blow the giant (truck Mr. Great- 
heart down upon one of his knees ; with that the wo- 
men, and children cried: fo Mr. Great-heart, recover- 
ing himfelf, laid about him in a full lufty manner, and 
gave the gianta wound in his arm; that he fought for 
the lpace of an hour, to the height of heat, that the 
breath came out of the giant's noftrils, as the heat doth 
out of a boiling cauldron. 

Then they fat down to reft them, but Mr. Great- 
heart betook himself to prayer: alfo the women and 
children did nothing but figh and cry all the time that 
the battle did laft (s). 

opposition to the gospel of Christ, and the Avay to his king- 
dom. 

(r) To awaken souls, and lead them to Christ for life and 
salvation, is the blessed work of faithful ministers. In the 
spirit of love and meekness, they will contend for the faith, 
however they may be nicknamed, and ill treated for their 
work. 

(s) The greatest heart cannot understand without prayer, 
nor conquer without the almighty power of God. The belief 
•f this will excite prayer. 

2 O 2 



$9 2 THE PILGRIM'S PROGRESS. 

When they had reded them, and taken breath, they 
both fell to it again, and Mr. Great-heart with a full 
blow fetched the giant down to the ground. M a y» 
hold, let me recover, quoth he : fo Mr. Great heart let 
him fairly get up, So to it they went again, and the 
giant miffed but little of breaking Mr, Great-heart's 
(cull with his club. 

Mr. Great-heart feeing that, ran to him in the full 
heat of his fpirit, and pierced him under the fifth rib ; 
with that the giant began to faint, and could hold up no 
longer. Then Mr. Great-heart seconded his blow, an j 
fmit the head of the giant from his moulders. Then the 
women and children rejoiced, and Mr. QreaVneart 
alfo praifed God for the deliverance he had wrought ££} 

When this was done, they among themselves ere&eg 
a pillar, and fattened the giant's head thereon, and 
wrote under it in letters, that paffengers might read : 

P Me that did wear this head, was one. 

(i That pilgrims did misuse ; 
" He stopp'd their way, he spared none, 

" But did them all abuse : 



Until that I Great-heart arose, 
tc The pilgrims' guide to be ; 
Until that I did him oppose, 
" Who was their enemy." 



Now I law that they went to the afcent, that was a 
little way off, caft up to be a profpect for pilgrims, 
(that was the place from whence Chriftian had the firft 
fight of Faithful his brother) wherefore here they fat 
down and reft i they alfo here did eat and drink, 
and make merry, for that they had gotten deliverance 
from this fo dangerous an enemy. As they fat thus 
and did eat, Chriftiana afked the Guide, If he had 
caught no hurt in the battle?. No, fave a little on my 



(t) Maisy such a battle has been fought, and many such 
a yi tory has been obtained, since the Reformation, oyer th< 
enemies ot our most hoiy faith. 



THE PILGRIM'S PROGRESS. £93 

fte(h ; yet that alfo fhall be fo far from being to my 
dettiment, that it is an preient a proof of my love to 
my Matter and you, and (hall be a means, by grace, 
to increafe my rewards at la ft. 

But was you not afraid good Sir, when you faw 
him come with his club ? (u) 

It is my duty, faid he, to miftruft my own ability, 
that I may have reliance on him that is ftronger than 
all.* 

But what did you think, when he fetched yoi? down 
to the ground at the firil blow ? 

Why, I thought, quoth he, that fo my matter was 
served, and yet he it was, that conquered at laft. 

Matt. When you have all thought what you pleafe, 
I think God has been wonderful good unto us, both in 
bringing us out of this Valley, and in delivering us out 
of the hand of this enemy ; for my part I fee no reafon 
why we fhould diftruft our GdcI any more, fince he 
has now, and in fuch a place as this, given us fuch a 
teftimony of his love. 

Then he got up and wen-t forward. Now a little 
before them ftood an oak : and under it, when they 
came to it they found an old pilgrim fad afleep : they 
knew that he was pilgrim Dy his clothes, his ftaff, 
and his girdle. 

So the Guide, Mr. Great-heart, awaked him ; and 
the old Gentleman, as he lifted up his eyes, cried out, 
What's the matter ? Who are you ? Ana what is your 
bufinefs here ? (w). 

Great-heart. Come, man, be not fo hot, here are 
none but friends : yet the old man gets up, and ftands 

* 2 Cor. iv. 

(u) This club We may suppose to mean human power, 
under which many godly ministers in the last century suffered 
greatly. Blessed he God we have nothing of this to fear in 
our day : therefore the more shame for such professors, who 
desert Christ, when they have nothing to fear but the breath 
of reproach, a nickname, or a bye-word of contempt. 

\w) A blessed sign of a watchful heart, ever alarmed at 

the fear of clanger. Though he was found sleeping, yet he 

Quid say with the church, " My he'art waketb," Song. v„ 2. 



294 THE PILGRIM S PROGRESS. 

upon his guard, and will know of them what they were 
Then faid the Guide, My name is Great- hearc ; I am 
the guide of thefe pilgrims, which are going to the 
Celftial Country. 

Honeft. Then faid Mr. Honed, I cry you Mercy ; 
I fear that you had been of the company of thofe thai 
fome time ago did rob Little Faith of his money ; but 
now I look better about me, I percieve you are honef- 
ter people. 

Great-heart. Why, what wou'd or could you have 
done, or have helped yourfelf, if we indeed had been 
of that company ? 

Hon. Done ! why I would have fought as long as 
breath had been in me j and had I fa done, I am fure 
you could never have given me the worft on't: for a 
chriflian can never be overcome, unlefs he mould yield 
ofhimfelf. (x) 

Great-heart. Well faid, Father Honeft, quoth the 
Guide j for by this 1 know thou art a cock of the 
right kind, for thou haft faid the truth. 

Hon. And by this alfo I know thou knoweft what 
true pilgrimage is : for all others do think, that we are 
the looneft overcome of any. 

Great heart. Wei!, now we are happily met, pray 
let me crave your name, and the name of the place you 
came from ? 

Hon. My name I cannot : but I came from the town 
cf Stupidity ; it lieth about four degrees beyond the 
Citv of Deftruction. 

Great-heart. Oh, are you that country-man ? Then 
I deem I have half a guefs of you : your name is old 
Honefty is it not ? So the old gentleman bluihed, and 
faid, Not Honeft, in the abftracl: : (y) but Honefty is 

(x) Mind this. A christian can never be overcome unless 
he yields of himself. Then be most jealous over yourself 
and mo,t watchful against giving way to carnal reasonings, 
natural fears, and fleshly lusts. Look at yourself, and be 
humble. Lock to Goo s word for courage. 

(v) By honesty in the abstract, he means to distinguish 
between hsmself and a perfect character. Every christian is 
the subject of honesty or justice, uprightness and sincerity; 



THE PILGRIM S PROGRESS. 2$$ 

my name, and I wifh than my nature may agree to 
what 1 am called., 

Hon But, Sir, faid the old gentleman, how could 
you guefs thr.t I am fuch a man, fince i came from 
fuch a place. 

Great heart. I have heard of you before, by my 
Mailer; For he knows all things that are done on the 
earth: but I have .often wondered that any mould 
come from your place, for your town is worfe than the 
City of Deduction itfelf. 

Hon- Yea, we 1 e more off from the fun, and fo are 
more cold and fenfelefsj but was a man in a mountain 
of ice, yet if the Sun of Righteoufnefs will arife upon 
him, his frozen heart mall feel a thaw. And thus it 
has been with me(z). 

Great-heart. I believe it, father Honefty, I believe 
it 5 for I know the thing is true. 

Then the old gentleman saluted all the pilgrims with 
a holy kifs f charity; and afked them of their names 
and how they had fared since they had fet out on their 
pilgrimage. 

Chr:ft. Then faid Chrifliana, My name, I fuppofe 
you have heard of ; good Chriftian was my husband, 
and thefe four were his children. But can you think 
how the old gcntlman was taken, when fhe told him 



yet when we come to describe these virtues in the abstract, or 
what they really are in their strict purity, and utmost per- 
fection, where is the christian but must wear the conscientious 
blu^h as Honesty did, under a sense of his imperfections ? — 
There is no perfect character that God can delight in, but 
his own beloved Son in our nature. God isever well pleased 
with him ; and with us sinners, only as he views us in him 
and hath made us accepted in him, to the praise of the glory 
of his own grace, Eph. i. 6. This is the view of true grace 
and the glory of precious faith. 

(z) This is the confession of an honest heart. It is never 
afraid of ascribing too much to the sovereignity of grace : nor 
of giving all the glory to the Son of Righteousness, for shining 
upon, and melting down its hard frozen soul. Here is no 
t rimming between grace and nature : no halting between 
sovereign power and free-will. 



2o,6 THE PILGRIM'S PROGRESS. 

who fh? was ! He fkipped, he frailed, and bleffed 
them with a thoufand good wilhes, faying: 

Hon. I have heard much of your hufbarid, and of 
"his travels and wars, which he underwent in his days. 
Be it fpoken to your comfort : the name of your hufband 
rings over all thefe parts of the world j his faith, his 
courage, his enduring, and his flncefity under all, has 
made his name famous. Then he turned to the boys, 
and afked them of their names, which they told him. 
And then faid he unto them: Matthew, be thou like 
unto Matthew the publican, not in vice, but in virtue. 
Samuel, faid he, be thou like Samuel the prophet, a 
man of faith and prayer. Jofeph, laid he, be thou 
like Jofeph in Pot'phar's houfe, chafe, and one that 
Uses from temptation. James, be thou like James the 
fuft, and like James the brother of our Lord, Then 
they told him of Mercy, and how me had Iff her town 
and her kind rid, to come along with Chriftiam and 
witn her foiis. Ac that the oid honeft man faid, Mercy 
is thy name : by Mercy fhalt thou be fultained, and 
carried through all thefe difficulties that aflault thee 
in thy way, till thou fhalt come thither, where thou 
fhaii; look at the Fountain of Mercy in the flee with 
comfort. 

All this while the Guide, Mr. Gfeat-hearc was very 
%dl pleated, and fmiled upon his companion. 

Now as they walked together, the Guide afkde the 
old gfeittiemahj if he knew one Mr. Fearing, that came 
en pilgrimage out of his part?. 

Hon. Yes, very well, faid he. Fie was a man that 
iad the root of the matter in him j but he was one of 
the mod troubleforne pilgrims that I ever met with in 
all. my days (a). 

Great-heart. I perceive you knew him j for you 
have given a very right character of him. 

(a) Fearing pilgrims, tl o:igh perplexed in themselves and 
troublesome to qtiiers, are yetto'be cherished and encouraged, 
as the v have the root of the matter in them, faith in Jesus,, 
hope towards God, fear of offending him. and a desire to walk 
in his ways, and please him. We m'nst bear the burdens of 
'such, and to fulfil the law of Christ, Gal. vi. 2. 



2§7 

Hon. Knew him ! I was a great companion of his : 
i was with him moft an end ; when he firft began to 
'chink of what would come upon us hereafter, I was 
wit*i him. 

Great-heart. I was his Guide from my Matter's houfe 
to the gate of the Celeftial City. 

Hon. Then you knew him to be a troublefome one. 

Great-heart. I did fo ; but 1 could very well bear it ; 
for men of my calling are oftentimes emrufted with the 
conduct of fuch as he was. 

Hon. Well then, pray let us hear a, little of him, and 
how he managed himfelf under your conduct. 

Great-heart. Why, he was always afraid that he 
Pnould come (hort whither he had. a defire to go. 
Every thing frighted him that he heard any body fpeak. 
of, that had but the leaft appearance of oppofition in it. 
I hear that he lay roaring at the Slough of Defpond, 
for above a month together; nor durft he^ for all he 
law feverai go over before him venture, though they 
manv of them .ffered to lend him their hands. He 
would nor go back, neither. The Celeftial City, he 
faid, he ihould die if he came not to it ; and yet he was 
dejected at every difficulty, and (tumbled at every 
ftraw that any body caft in his way. Well, after he 
had lain at the Slough of Defpond a great while, as I 
have told you, one fun-fhiny morning, I don't know 
how he ventured, and fo got over : but when he was 
over he could fcarce believe it. He had, I think, a 
Slough of Defpond in his mind, a {lough that he carried 
every where with him, orelfe he could never have been 
as it was. So he came up to the Gate (you know what 
1 mean) that (lands at the head of the way ; and there 
aifo he Rood a good while, before he would venture to 
knock. When the gate was opened, he would give 
back, and give place to others, and fay that he was not 
worthy : for all he got before fome to the Gate, yet 
many of them went in before him. There the poor 
man would ftand making and fhrinking ; I dare fay it 
would have pitied one's heart to have feen him : at 1 aft 
he tookthe hammer that hanged at the gate, in his hand 
and gave a fmall rap or two •, then one opened to him 
% :2P 



CL$% THE PILGRIM'S PROGRESS. 

but he fhrunk back as before. He that opened ftepped 
out after him, and foid„ cf Thou trembling one, what 
wanteft thou ? ft With that he fell to the ground. He 
that fpoke to him wondered to fee him fo faint. He 
faid to him, " Peace be to thee j up, for I have fet 
open the door to thee -, come in for thou art bled." 
With that he got up, and went in trembling ; and when 
thdt he was in, he was afhamed to fhew his face. Well, 
after he had been entertained there a while as you know 
how the manner is, he was bid go on his way, and alfo 
told the way he mould take. So he went on till he ar- 
rived at our houfe, but as he behaved himfelf at the gate 
fo he did at my matter the Interpreter's door. He lay 
thereabouts in the cold a good while, before he would 
adventure to call j yet he would not go back : and the 
nights were long and cold then. Nay he had a note 
of neceffky in his bofom to my mafter, to recieve him, 
and grant him the comfort of his houfe, and alfo to 
allow him a (tout and valiant conductor, becaufe he 
was himfelf fo chicken-hearted a man : and yet for all 
that, he was afraid to call at the door. So he lay up 
and down thereabouts, till, poor man, he was almoft 
flarved : yea, fo great was his dejection, that though 
he faw feveral others for knocking get in, yet he was 
Afraid to venture. At laft, I think, I looked out of 
the window, and, perceiving a man to be up and 
down about the door;, I went down to him, fand afked 
what he was ? but poor man 1 the water ftood in his 
eyes ; fo I perceived what he wanted. I went there- 
fore in, and told it in the houfe, and we fhewed the 
things to our Lord : fo he fent me out again to entreat 
him to come in: but indeed I had hard work to 
do it. At laft he came in ; and 1 will fay that for my 
Lord, he carried it wonderful loving to him. There 
were but a few good bits at the table, but fome of it 
was laid upon his trencher. Then he prefented the 
note; and my Lord, looking thereon, faid, Hisdefire 
fhould be granted. So when he had been there a good 
while, he leemed to get fome heart, and to be a little 
more comforted. For my mafter, you muft know, is 
one of very tender bowels, efpecially to them that are 



THE PILGRIMS PROGRESS. Q$$ 

afraid ; wherefore he carried it fo towards him, as might 
tend moftto his encouragement. Well, when he had a 
fight of the things of the place, and was ready to take 
his journey to goto the City, my Lord, as he did to 
Chriftian before, gave him a bottle of fpirits, and forhe 
comfortable things to ear. Thus we set forward, and I 
went before him ;, but the man was but of few words, 
only he would figh aloud. 

When we were come to where the three fellows 
were hanged, he faid, he doubted that that would be 
his end alfo. Only he feemed glad when he faw the Crofs 
and the Sepulchre. There I confefs he defired to ftay a 
little to look, and he feemed for a while after to be a 
little comforted. When we came at the hill Difficulty 
he made no flick at that, nor did he much fear the 
lions : for you mud know, that his troubles were not 
about fuch things as thefej his fear was about his ac- 
ceptance at laft. (b) 

I got him in at the houfe Beautiful, I think, before 
he was willing alfoj when he was in, I brought him 
acquainted with the ^amfels that were of the place, but 
he was afhamed to make himfelf much for company : he 
defired much to be alone, yet he always loved good talk 
and often would get behind the fcreen to hear it: he 
alfo loved much to fee ancient things, and to be pon- 
dering them in his mind. He told me afterwards, that 
he loved to be in thofe two houfes from which he came 
laft, to wit, at the Gate, and that of the Interpreter but 
that he durft not be fo bold as to aflc. 

When he went alfo from the houfe Beautiful, down 
the hill, inro the Valley of Humiliation, he went down 
as well as ever I faw a man in my life 5 for he cared not 
how mean he was, fo he might be happy at laft. Yea, 
I think there was a kind ot fympathy betwixt that Val- 
ley and him : for I never faw him better in all his pil- 
grimage then he was in that Valley (c). 

(b) When persons are deeply sensible of the eyil of sin they 
are not so much afraid of reproach of poverty, of pain, or per. 
secution, as of being shut out of heaven at last. All confidence 
in professors, that is not accompanied with holy fear, is utterly 
vain ; and where this fear is, and the promises of God are cor- 
dially recieved, all other fears are needless. 

( c) The Valley of Humiliation suits well with contrite hearts 



JOO THE PILGRIM'S PROGRESS, 

Here he would lie down, embrace the ground, and 
kifs the very flowers that grew in this Valley, Lam. iii„ 
27 to 29. He would now be up every morning by- 
break of day, tracing and walking to and fro in the- 
Valley (d). 

But when he, was come to the entrance of the Valley 
of the Shadow of Death, I thought I mould have loft 
my man, nor for that he had any inclination to. go back 
—that he always abhorred — but was ready to die for 
fear, f ' O the hobgoblins will have me, the hobgoblins 
will have me !" cried he ; and I could not beat him out 
on't. He made fuch a noife, and fuch an outcry here, 
that, had they but heard him, 'twas enough to encour- 
age them to come and fall upon us. 

But this I took very great notice of, that this Valley 
was as quiet when we went through it, as ever I knew 
it before ' or fince. I fuppofe thofe enemies here had 
now a fpecial check from our Lord, and a command 
not to meddle until Mr. Fearing was palling over. 

It would be coo tedious to tell you of all ; we will 
therefore only mention a paflage or two more. When 
he was come to Vanity Fair, I thought he would have 
fought with all the men in the fair 5 T. feared there we 
fhould both have been knocked on the head fo hot was 
he againft theirfoolerics.(e)Upon the enchanted ground 
he was very wakeful But when he was come at the 
river where was no bridge, there again he was in a hea- 
vy cafe : Now, now, he faid, he mould be drowned for 
ever, and fo never (ee that face with comfort, that he 
had come fo many miles to behold. 

Here alfo I took notice of what was very remarkable, 
the water of that river was lower at this time than ever 
I law it in all my life: fohe went over at last, not much 
above wet-shod, (f) When we was going up to the 

(d) Fearing souls dwell much, early and late, in the Val- 
ley ot Meditation. 

•'•(e) Here is a glorious display of a fearful heart. Full of 
courage against evil, fired With zeal for God's glory. 

(f) O how gracious is our Lord! as thy day is, O pilgrim, 
so shall thy strength be, Even the' river of death, though 
mere can be no bridge to go over, yet faith makes one : and 



THE PILGRIM'S .PROGRESS.. .. ^01 

£iie, Mr. Great-heart began to take his leave of him, 
and to \vii"h him a, good recentation above ; fo he 
laid, " I giall, I dial!, I mall : " then parted we aiun- 
der, and I fiuv him no more. 

Hon. Then, it Items he was well at lall ? 

Great-heart. Yes, yes, [never had any doubt abowc 
him ; he.«v4S a man of a choice ipirit : only he was al- 
ways kept very low, and that made his life fo burden- 
fome to himfelf, and fo very troublefome to others, Ps. 
lxxiii. Rom. xiv. 21.. 1 Cor. vij. 1 3. He was, above 
many, tender of fin ; he was fo afraid of doin£ i.-.jurie* 
to others, that he would often deny himfelf of that. 
which was lawful, becaufe he would not offend. (g) 

Hon. But .what fhou'd be the reafori that fuch a 
good man mould be all his days fo much in the dark? 

Great-heart. There are two forts of reafons for it : 
one is, The wife God will have it fo ; fome mud pipe 
and fome muft weep .:* Now Mr. Fearing was one that 
played upon the bafs. He and His feliows found the 
iack-but, whofe notes are more doleful than notes of 
other mu fie are : though indeed, fome fay, the bafs is 
the ground ofmufic. And, for my part, I care not at 
all for that profeffian which begins hot in heavinefs of 
mind. The firft firing the mufician ufually touches is 
the bafs, when he intends to put all in tune: God alio, 
plays upon the firings firfl, when he fets the loul in 
tune for himfelf. Only there was the imperfection of 
Mr, Fearing, he could. play upon no other mufic but 
this, til! towards his latter end. - 

I make bold to talk thus metaphorically, for the ri- 
pen'ngofthe wits of young readers ; and becaufe in the 
book of the Revelations, the faved ones are compared 
to a company of muficians, that play upon their trum- 
pets and harps, and fing their fongs before the throne, 
Rev. viii. & xiv. 2, 3. 

Hon. He was a very zealous man, as one may fee by 

* Mat. xi. 16, 17,18. 

the Lord of faith makes the waters low, to suit the state of hi 
fearing ones. 

'(d) O this is a blessed spirit. Yet who are strong in the 
•Lord, and in the power of his might, study to excel herein. 



302 the pilgrim's progress, 

what relation you have given of him. Difficulties, lions, 
or Vanity Fair, he feared not at all j it was only fin 
death, and hell, that were to him a terror ; becaufe he 
had fome doubts about his intereft in that celeftial 
country (h). 

Great-heart. You fay right j thofe were the things 
that were his troubles} and they, as you have well ob- 
ferved, arofe from the weaknefs of his mind thereabouts 
not from weaknefs of fpint as to the practical part of a 
pilgrim's life. I dare beheve, that, as the proverb is, 
«he could have bit a firebrand, had it flood in his way," 
but thofe things with which he was oppreffed, no man 
ever yet could fhake off with eafe. 

Chrift. Then faid Chrilliana, This relation of Mr 
Fearing has done me good ; I thought nobody had been 
like mc ; but I fee there was fome fembUncc betwixt 
this s;ocd man and I 3 only we differ in two things ; his 
troubles were fo great, that they brake outj but mine I 
kept within. His alfo lay fo hard upon him they made 
him that he could not knock at the houfes provided for 
entertainment j but my troubles were always fuch, as 
made me knock the louder. 

Mercy. If I nvght alfo fpeak my mind, I muft fay, 
that fomething of him has alfo dwelt in me, for I have 
ever been more afraid of the lake, and the lofs of a 
place in paradife, than I have been at the lots of other 
thip"S. O, thought I, may I have the happinefs to 
have a habitation there, it is enough, though I part 
with all the world to win it. 

Matt. Then faid Matthew, Fear was one thing that 
made me think that I was far from having that withinme 
that accompanies falvation ; but if it was fo with fuch 
a (rood man as he, why may it not alfo go well with me? 

(h) Here is a very striking lesson for professors. Talk not 
of your great knowledge, rich experience, comfortable frames 
and joyful feelings ; all are vain and delusive if the gospel has 
not a holy influence on your practice. On the other hand, be 
not dejected if these should considerably vary ; for if a holy 
fear of God and a godly jealousy over yourselves, possess your 
heart, verily you are a partaker of the grace of Christ, at least 
in a small tkgree. 



THE PILGRIM'S PROCESS. 3O3 

James. No fears, no grace, faid James. Though 
there is not always grace where there is the fear of hell 
yet to be fure there is no grace where there is no fear 
of God. 

Great-heart. Well faid, James; thou haft: hit the 
mark ; for the fear of God is the beginning of wifdom ; 
and, to be fure the? that want the beginning, have 
neither middle nor end. But we will here conclude 
our difcourfe of Mr. Fearing, after we have lent after 
him his farewell. 

" Whilft, matter Fearing, thou did ft fear 

" Thy God, and was afraid 
" Of doing any thing, while here, 

" That would have thee betray 'd. 
" And didft thou fear the lake and pit ? 

"Would others do fo too ! 
"For as for them that want thy wit, 
"They do themfelves undo." 
Now I faw that they all went on it their talk j for 
after Mr. Greathearr, had made an end with Mr. Fear- 
ing, Mr. Honest began to tell them of another ? but 
nis name was Mr. Self-will. He pretended himself to 
be a pilgrim, faid Mr. Honest; But I perfuade myfelf, 
he never came in at the gace that stands at the head of 
the way. 

Great-heart. Had you ever any talk with him about 
it ? 

Hon. Yes more than once or twice j but he would 
always be like himfelf, felf willed. He neither cared 
for man, nor argument, nor example; what his mind 
prompted him to do that he would do and nothing elfe 
could he be got to do. (i) 

Great-heart. Pray, what principles did he hold? for I 
suppofe you can tell. 

Hon. He held, that man might follow the vices as 
well as the virtues of the pilgrims, and that if he did 
both, he mould be certainly faved. 

I 
(i) Self-will e^er accompanies ignorance of.ourselves'and of 
tlve truth, and is generally attended with licentious inclinations 
and practises. 



304. THE PILGRIMS PROGRESS. 

Great-heart. How ! if he had faid it is poll ible for 
the befc to be guiliy of the vices, as well as partake of 
the virtues of pilgrims, he could not much have been 
blamed. For indeed we are exempted from no vice ab- 
solutely, but on. condition that we watch and iirive. (k) 
But this I perceive, is not the thing; but if I under- 
stand you right, your meaning is, that he was of that 
opinion, that it was allowable lb to be. 

Hon. Aye, aye> fo I mean ; and fo he believed and 
practifed, 

Great-heart, But what grounds had he for fo faying ? 

Hon. Why, he faid he had the scripture for his 
.warrant. ..■".:' 

Great-heart. Pry' thee 5 Mr. Hcneft, prefent us with 
a few particulars, 

Hon, Sol will. He faid, To have to do with other 
men's wives, had been practifed by David, God's be- 
loved s and therefore he could do it. He laid, to have 
more wives than one., was a; thing that Solomon prac- 
tifed; and therefore he could do it. He faid, that Sa- 
rah and the ungodly midwivesof Egypt lied, and did fo 
Rahabj and therefore he could do it. He faid, thatthe 
difei pies went at the bidding of their Mafrer, a,nd took 
away the owner's ass; and therefore he could do fo too,. 
He laid, that Jacob got the inheritance of-his father in 
a way of nwk and difsimulation ; and therefore he 
could do fo too. (1) 

Great-heart. Highly bafe, indeed] And are you 
fure he was o f this opinion •? 

Hon. I h ve heard him plead for it, bring fcripture 
for it, bring argument for it, oza : 

Great- heart. An opinion that is not fit to be with 
any allowance in the world, 

(k) This is a solid spiritual observation ? prav mind it. 
The soul is do longer safe than ,the heart is kept with diligence; 
antihappv 'is the christian who keeps close to God in prayer, in 
order to enjoy peace of conscience, a-nd a joy of heart in Christ. 

(i) That heart* winch is under the teaching and influence 
of the -o-race ot'God, will detest such horrid notions, and cry 
oiit against them, " God. forbid that ever I should listen one 
moment to such diabolical sentiments! for they are conceived 
■ hrli, and propagated on earth, by the fathers of lies,;" 



THE PILGRIM'S PROGRESS. 305 

Hon. You mu ft underftand me rightly: he did rot 
say that any man might do this; but thofe who^ad 
the virtues of them that did fuch things, might a fodo 
the fame. 

Great-heart. But what more falfe than fuch a conclu- 
sion ? for this is as much as to fay, that becaufe good 
men heretofore have finned of infirmity, therefore he 
had allowance to do it of a prefumptuous mind : or if 
becaufe a child, by the blaft of wind, or for that it 
(tumbled at a ftone, fell down, and defiled itfelfin 
mire, therefore he might wilfully lie down and wallow 
like a boar therein. Who would have thought that any 
one could fo far have been blinded by the power of luft ? 
But what is written muft be true : they <c ftumbled at 
the word, being disobedient, whereunto also they were 
appointed," 1 Pet. ii. 8. 

He supposing that fuch may have the godly man's 
virtues, who addict themfelves to their vices, is alfo a 
delufion as ftrong as the other. It is juft as if the dog 
mould sa 'j I have, or may have, the qualities of the 
child, becaufe I lick up its excrements. To eat up the 
fin of God's people, Hof. iv. 8. is no fign of one that 
is pofsefsed of their virtues. Nor can I believe, that 
one who is of this opinion, can at prefent have faith or 
love in him. But I know you have made fome ftrong 
objections againft him, pr'ythee what can he fay for 
himfelf? 

Hon. Why, he fays to do this by way of opinion, 
feem* abundantly more honeft than to do it, and yet 
hold contrary to it in opinion. 

Great-heart. Avery wicked anfwer; for though to 
let loofe the bridle to lulls, while our opinions are 
againft fuch things, is bad ; yet to fin, and plead a tole- 
ration fo to do, is worfe : the one (tumbles beholders 
accidentally, the other leads them into the fnare. 

Hon. There are many of this man's mind, that have 
got this man's mouth; and that makes going on pil- 
grimage of fo little efteem as it it. 

Great heart, You have faid the truth, and it is to be 
lamented; but he that feareth the king of Paradife> 
mail come out of them all. 



306 the pilgrim's progress. 

C'rift. There are ftrange opinions in the world: I 
know one that faid, It was time enough to repent when 
we come to die. 

Great heart. Such a^e not over wife: that mnn would 
haw been loth, might he have had a week to run twenty 
miles in his life, to have deferred that journey to the 
laft hour of that week. « 

Hon. You fay right j and vet the generality of them, 
that count thcmfslves pilgrims, do indeed do thus. I 
am, as you fee, an old man, and have been a traveller 
in this road many a day ; and 1 have taken notice of 
many things (m). 

I have Teen fome, that have fet out as if they would 
drive all the world before them, who yet have, in few 
days died, as they in the wildernefs, and fo never ^ot 
fight of the prom :fed land. 

I have feen.fibme thai have promifed nothing, at first 
fetting out to be pilgrims, and that one would have 
th ught could not have lived a day, that have yet 
proved very g< od pilgrims. 

I have ken fome, who have run haftily forward, that 
again have, after a little time, runjuft as faff, back ag in 

I have fecn fome, who have fpoken very we 1 of a 
pilgrim's life a first, that, at fter awhile, have fpAen as 
much againfr. h. 

I have heard Tome, when they first fet out for Para- 
dife, fay pofitively, There is fuch a place; who, when 
r ey have been almoft there, have come back again, 
and faid There is none. 

1 have heard fome vaunt what they would do, in 
cafe they fhould be oppofed, that have, even at a ialfe 
alarm, fled faith, the pilgrim's way, and ail 

Now as they were thus in their way, there came one 
running to meet them, and faid," Gentlemen, and you 
of the weaker fort, if you love life, Ihift for yourfelves, 

for the robbers are before vou." 

* 

(m) Pray attentively, mind, and deeply consider, the six 
following abservations : they are just ; they are daily con- 
firmed to our .observations, in the different conduct of pro- 
fessors. Study, and pray to improve them, to your soul's 
profit. 



?HZ PILCRIAl's PROGRESS. 307 

Great-heart. Then fad Mr. Gret heart, Thev be 
the three that fer upon Little-fa th eretufoie Well, 
fa.d he, we are readv for them; (o t*»ey went on their 
via. Now they looked at every turning, when rhey 
ihould have met with the villains; but whether they 
he rd of Mr. Great heart, or whether they had fome 
ot er game, they came not up to the pilgrims (n). 

Cl;rift. Chrilliana then wifhed for an inn for herfelf 
and herchiidren, became they were weary. Then faid 
Mr Honefl, There is one a little before us where a 
Tery hor,o :rab e difciple, one Gaius dweT. So they 
all concluded to turn in thither (Rom. xxi/23.) and the 
rather, becaufe the old eentleman gave him {o goo J a 
report So whe.: the came to the c oor, they went in, 
not knocking, for folk u>e nor to knock at the door of 
an inn. Then .hey cailed for the mafter of the houfe, 
and he came ro them. So they afked if they might lie 
there that night? 

Ga us. Yes, Gentlemen, if you be true men, for my 
houfe is for non- but pilgrims. Then were Chrifbana, 
M-rcy and the bovs, the more glad, for ihat the u n- 
keeper was a lover of pi gnms. So they cal'e^ for 
rooms, and he fhowed them one for Chrift ana and her 
children, and M' r- y, and another for Mr. Great heart 
an.i the old Gentleman. 

Gear-heart. Then faid Mr. Great heart, Good G<ius, 
what, haft thou for iupper ? for thefe pilgrims have 
come far to day, and are wearv. 

Gaius. It is late, faid Gaius, fo we cannot conveni- 
ently go out to feek food ; but fuch as we have, you 
ihall be welcome to, f that will content you. 

Great-heart. We will be content with whiit thou halt 
in the houfe ; forasmuch as I have proved thee thou 
art never deftitute of that which is convenient. 

Then he went rown and fpake to the cook, whofe 
name WasTafte-that-which-i?-good 10 get ready fupper 
for lo many pilgrims. This done, he comes up again, 

(n) It is a blessed thing to take every alarm, and to be on 
pur sruard. Hereby many clangers are avoided, and many 
evils prevented. Watch, is the word of the Captain of our 
salvation. 

2 Q 2 



308 the pilgrim's progress. 

faying, Come, my good friends, you are welcome to 
me and I am glad that I have a houfe to entertain you ; 
and while fupper is making ready, if you pleafe, let us 
entertain one another with fome good difcou rfe : so 
they all faid, Content (o). 

Gaius Then faid Gaius, Whofe wife is this aged 
matron? and whofe daughter is this young damfel ? 

Great-heart. The woman is the wife of one Chjciftian, 
a pilgrim in former times; and thefe are four chil- 
dren. The maid is one of her acquaintances one that 
ihe hath perfuaded to come with her on pilgrimage.— 
The bovs take ail after their father, and covet to tread 
in his fteps : yea, if they do but fee any place where 
the old pilgrim hath, lain or any print of his foot, it 
miniftereth joy to their hearts, and they covet to lie or 
tread in the fame. 

Gaius. Then faid Gaius, Is this Chrifliana, and are 
thefe Chriftian's children ? I knew your hufband's 
father, yea, alfo his father's father. Many have been 
good of this flock j their anceflors first dwelt at Anti- 
och*. Chriftiana's progenitors I (fuppofe you have 
heard your husband talk of them) were very worthy 
men. They have, above any that I know, fhewed 
themfelves men of great virtue and courage, for the 
Lord of the pilgrims his ways, and them that love him. 
I have heard of many of your hufband's relations, that 
have flood all trials for the fake of the truth. Stephen, 
that was one of the first of the family from whence your 
husband sprang, was knocked on the head with ftones, 
Acts vii. 59, 60. xii. 8. James, another of this gener- 
ation was flam with the edge of the fword. To fay 
nothing of Paul aud Peter men anciently of the family 
from whence your husband came; there was Ignatius, 
who was caft to the lions ; Romanus, whofe flefh was 
cut by pieces from his bones ; and Polycarp, that played 
the man in the fire. There W3s he that was hanged up 

* Acts xi. 12. 

(o) How does this reprove many professors of this day, 
who can meet together, and that about every trifle, but have 
not one word to speak for precious Christ, his glorious truths, 
and holy ways ! 



THE PILGRIM'S PROGRESS. 309 

in a basket in the fun, for the wafps to eat ; and he 
who they put into a fack, and call him into the fea to 
be drowned. It would be utterly impoffible to count 
up all that family that have fuffered injuries and death 
for the love of a pilgrim's life. Nor can I but be glad, 
to fee that thy husband has left behind him luch boys 
as thefe. I hope they will bear up their father's name, 
tread in their father's fteps, and come to their father's 
end. 

Great-heart. Indeed. Sir, they are likely lads : they 
feem to chufe heartily their father's ways. 

Gaius. That is it that I faid ; wherefore Chriftian's 
family is like fall to fpread abroad upon the face of the 
ground, and yet to be numerous upon the face of the 
earth : wherefore let Chriftiana look out fome damfels 
for her fons, to whom they may be betrothed, &c. that 
the name of their father and the houfe of his progeni- 
tors may never be forgot in the world. 

Hon. It is pity his family fhould fall and be extinct. 

Gaius. Fall it cannot, but be diminifhed it may : 
but let Chriftiana take my advice, and that's the way 
to uphold it. 

And, Chriftiana, faid this innkeeper, I am glad to 
fee thee and thy friend Mercy together here, a lovely 
couple. And may I advife, Take Mercy into a nearer 
relation to thee : if fhe will let her be given to Mat- 
thew, thy eldeft fon : it is the way to preferve a pofte- 
rity in the earth : fo this match was concluded, and in 
a procefs of time they were married : but more of that 
hereafter. 

Gaius alio proceeded, and faid, I will now fpeak on 
the behalf of women, to take away their reproach. For 
as death and the curfe came into the world by a woman, 
Gen. iii. fo alfodid life and health : iC God lent forth his 
Son, made of a woman," Gal. iv. Yea, to fliew how- 
much thofe that came after did abhor the act of the 
mother, this fex in the Old Teftament coveted children, 
if happily this or that woman might be the mother of the 
Saviour of the world. I will fay again, that when the 
Saviour was come, women rejoiced in him before either 
man or angel, Luke ii. viii. 2, 3. John xi, 2. ii. 3. 



3*® THE PILGRIMS PROGRESS. 

Luke xxii 27. Matt, xxvii. 55, §6, 60 Luke xxiv- 
22.23. I read not, every man did give unto Cbrift fo 
much as one groat: but women fallowed him, and 
miniftereth to him o r their fubftanee. It was a woman 
that warned his feet with tears, and a woman (hat anoint- 
ed his body to the burial, f hey were women t hat wept, 
when he was going to the crof ; and women that foU 
lowed him from the crofs ,and that fait by his sepulchre 
when he was buried. They were women that were 
first with h ; m at the refurrection morn : and women 
that brought tidings first to his difciples, that- he was 
r fen from the dead. Women therefore are highly fa- 
voured, and fhew by thefe things, that they are fharers 
with us in the grace of life. 

Now the cook fcivt uptofignify that fupper was al- 
moft ready : and ferit cMe to lay the cloth, and the 
trenchers, and to fet the fait and the bread in order. 

Then fa id Mmhew, the fight of this cloth, and of 
this fore runner of the fupper, cegetteth in me a greater 
appetite to my food than I had before. 

Gaius. So let all miniiterng doctrines to thee, in this 
life be-et in rhee a greater defire to fit at the fupper 
of the great King in his k'ngdom ; for all preaching, 
books, an ordinances here, are but as the laying of the 
trenchers, and as fetting of fait upon the board, when 
compared with the fVaft that our Lord will make us 
when we come to his houfe. 

So fupper came up; and first, a heave-fhouider, and 
a wave bread*, were kt on the table before them : to 
iftcvv (hat they mud begin t\r^ meal with prayer and 
prVife to G d. The heave-fhoulder, David lifted his 
ht it up to God with; and with the wave breaft 
where his heart lay, with that he ufed to lean upon his 
harp, when he played. Thefe two dimes were very 
frelh nd good, and thev ail en heartily tnerof. 

The next the/ brought up was a bottle of wine, as 
red as blood. SoGaius faid to them, Drink freely, this 
is : he true juice of the vine, that makes glad the heart 
of God and man. So they drank and w^re merry. 

* Lev vii.3.2, 33,/3+»x.U 15". P,s. xxv. I. Heb. xiii. J? 
Deut. xxxii. 14. J'u'dg, lx. 13. Job xv. 5. 



THE PILGRIMS PROGRESS. ^11 

The next was a difh of milk well crumbled : so Gai- 
ns faid a Let the boys have that, th >t they may grow 
thereby, i Pet. ii. i, 2. 

Then they brought up in cou fe a difh of butter and 
honey.' Then laid Gaius, Eat freely of th s, for this is 
good to cheer up and ftrengthen your judgements and. 
understandings. This was our Lord's d:fh * when he 
was a child : <c Bu t^r and honf-y fhould he ear, that 
he may know how to refufe the evil and chufe the 
go d/ 

Then they brought him up a difh ofapoles, and they 
were very g^od tailed fruit. Then raid Matthew, 
May we e?t apples, fince they were luch, by and with 
which the ferpent beguiled our first mother ? 

Then faid Gaius 

" Apples were they with which werwere tieguil'd, 

" Yet sin, not apples hath our souls defile' d ; 

" Apples forbid, if eat, corrupt the blood : 

" To eat such, when commanded, doe us good ; 

(i Drink or this flaggon, then, thou church his dove, 

" And eat his apples who are sick of love." 

Then faid Matthew, I made th" fcruple, becaufe I 
a while fince was fick with eating of fruit. 

Gaius, Forbidden fruit will make you fick, but not 
■what our Lord has tolera ed. 

While they were thus talking, they were prefented, 
with another difh, and it was a difh of nuts f. Then 
faid fome at the cable, Nuts Ip il tender teeth, efpeci- 
ally the teeth of thechildn. n : which when Gaius heard, 
he faid : 

" Hard texts are nuts, (I will not call them cheaters), 
" Whose shells do keep their kernels from the eaters. 
" Open then the shells, and you shall have ^ie meat ; 
" They are here brought for you to crack and eat." 

Then they were very merry, and fat at the table a 
long time, talking of many things: then faid the old 
gentleman, My good landlord, while ye arc here 

* Isai.vii, 15 fSongvi. 11 



312 THE PILGRIM'S PROGRESS. 

cracking your nuts, if you pleafe, do you open this rid« 
die (p). 

(A riddle put forth by old Honeft) 

" A man there was, (tho' some do count him mad) 
" The more he cast away, the more he had." 

Then they all gave good heed, wondering what good 
Gaius would lay : {o they fat dill awhile, and then thus 
replied : 

(Gaius opens it.) 

" He, who thus bestows his goods upon the poor, 
" Shall have as much again, and ten times more." 

Then faid Jofeph, i muft fay, Sir, I did not think you 
could have found it out. 

Oh, faid Gaius, I have been trained up in this way 
a great while : nothing teaches l,ke experience: i have 
learned of rny Lord to be kind ; and have found by ex- 
perience, that I have gained thereby. <c There is that 
fcattereth, yet increafeth ; and there is that withholdeth 
more than is meet, but it tendeth to poverty j there is 
that maketh himfelf rich yet hath nothing j there is that 
maketh himfelf poor, yet hath great riches *." 

Then Samuel whifpered to Chriftiana, his mother, 
and faid, Mo! her, This is a very good man's houfe -, let 
us flay here a good while, and let my brother Matthew 
be married here to Mercy, before we go any farther (q) 

The which Gaius the holt overhearing, faid, with a 
very good will, my child. 

So they itaid here more than a month, and Mercy 
Was given to Matthew to wife. 

* Prov. ix 24. yiii. 7. 

(p) Observe here, the feast of pilgrims was attended with 
mirth. Christians may, they ought, yea, they have the greatest 
reason to Be merry; but then it ought to be spiritual mirth 
which springs bom spiritual views and spiritual conversation. 
Let our speech be thus seasoned, am" our feasts thus tempered, 
and we shall find more joy and gladness of heart in the Lord. 

(c.) Here is a genuine discovery of a gracious heart : when 
it 's delighted with spiritual company and conversation, and 
lenosior its continuance. Is it so with you ? 



THE PILGRIMS PROGRESS. 3 l 3 

While they Raid here, Mercy, as her cuftom was, 
would be making coats and garments to give to the 
poor, by which Pne brought a very good report upon 
pilgrims. 

But to return again to our ftory : After ("upper the 
ladsdefired a bed, for they were weary with travelling : 
then Gaius called to fhew them their chamber: 'but 
faid Mercy, 1 will have them to bed. So fhe had them 
to bed, and they flepc well: but the reft fat up all 
night : for Gaius and they were fuch fukable compani- 
ons, that they could not tell how to part. Then after 
much talk of their Lord, themfelves and their journey- 
old Mr. Honeft, he that put forth the riddle to Gaius, 
began to nod. Then faid Great-heart, *hat, Sir you 
begin to be drowfy : come rub up, now here is a riddle 
for you (r)„ Then faid, Mr. Honeft, Let us hear it. 

Then faid Mr. Great-heart, 

(A Riddle.) 

"He that would kill, must first be overcome : 
"Who live abroad would, first must die at home." 

Ha ! said Mr. Honeft, it is a hard ode, hard to ex- 
pound, and harder to practife. Bur come, landlord, 
iald he, I will, if you pleafe, leave my part to you : do 
you expound it, and I will hear what you fay. 

No faid Gaius, it was put to you, and it is expected 
you fnould anfvver it. 

Then faid the old gentleman, 

(The riddle opened.) 

"He first by grace must conqured be,) 

"That sin would mortify : 
"Who, that he lives, would convince me, 

"Unto himself must die," [s] 

(r) Mind this : When one pilgrim observes, that a brother 
is inclined to be drowsy, it is his duty, and should be his prac- 
tise, to endeavour to awaken, quicken, and enliven, and stir 
tip such, by spiritual flints. O that this was more practised ! 
Many blessings would be consequent upon it. 

(s) O tins dying to self, to self-righteous pride, vain con- 
fidence, the power of free-will, self love; and self-compla- 

. 2 R 



3I4 TH £ pilcrim's progress. 

It is right laid Gaius : good doctrine and experience 
teach this. For, firft, until grace difplayg kfeif, and 
overcomes the foul with its glorv, it is altogether with 
our heart to oppofe fin ; befides; if sin is Satan's cords, 
by which the foul lies bound, how mould it make re- 
siftance, before it isloofed from that infirmity ? 

Secondly, Nor will any, that knows either reafon or 
grace, believe that fuch a man can be a living monn- 
ment of grace, that is a flpve to his own corruption ? 

And now it comes in my mind, I will tell you a ftory 
worth the hearing. There were two men that went on 
pilgrimage, the one began when he was young, the 
other when he was old : the young man had ftrong cor- 
ruptions to grapple with, the old man's were weak with 
the. decays of nature j the young man trod his fteps as 
even did the old one, and was every way as light as he 
who now, or which of them, had their graces mining 
cleareft, fince both feemcd to be alike ? 

Hon. The young man's, doubtless. For that which 
heads it againft the greatett oppofition, gives beft de- 
monftration that it is ftrongeft : cfpecially when it alfo 
holdeft pace with that which meets not with half fo 
much ; as to be sure old age does not. 

Befides, 1 have obferved, that all men have bleffed 
themselves with this miftake : namely, taking the de- 
cays of nature for a gracious conqueft over corruptions, 
and fo have been apt to beguile themfeives. Indeed 
old men, that are gracious, are bed able to give advice 
to them that are young, because they have feen moft 
of the emptinefs of things : but yet for an old and a 
young man to fet out both together, the young one has 
the advantage of the faireit difcovery of a work of 
grace within him, though the old man's corruptions 
are naturally the weakeft. 

Thus they fat talking till break of day. Now when 
the family was up, Chriftiana bid her fon James that he 

cency, is hard work to the old man : yea, it is both imprac- 
ticable and impossible to him. It is only grace that can con- 
quer and subdue him. And where grace reigns, this work is 
tarried on day by day. For the old man of sin, and self- 
righteousness, still lives;in. us. 



THE PILGRIM'S PROGRESS. ^1$ 

mould read a chapter: fo he read the 51th of Ifaiah 
When he had done; Mr. Honefl: afked why it was faid 
"that the Saviour is faid to come out of a dry ground," 
and alfo, "that he had no form or eomlinefs in him." 

Great-heart. Then faid Mi. Great-heart : To the 
first, I anfwer, Because the church of the Jews, of 
which Chri(t came, had then almoftloft all the fap and 
fpirit of religion. To the fecond. I fay, the words are 
fpoken in the perfon of the unbeliever, who, becaufe 
they want the eye that can see into our princes heart, 
therefore they judge of him by the meanness of his out- 
fide. 

Juft like thofe, that know not that precious ftones 
are covered over with a homely cruft ; who, when rhey 
have found one, because they know not what they 
have found, caft ir away, as men do a common ftone. 

Well said Gaius, now you are here, and since, as I 
know, Mr. Great-heart is good at his weapons; if you 
please after we have refreshed ourselves, we will walk 
in the fields, to see if we can do any good. About a 
mile from hence, there is one Slay good a giant that 
doth much annoy the king's highway in these parts 
and I know where about his haunt is, he is mafter of a 
number of thieves: it would be well if we could clear 
these parts of him ft), 

So they consented; and went, Mr. Great-heart with 
sword; helmet and shield, and the reft with spears and 
staves. 

When they came to the place where he was, they 
found him with one Feeble-mind in his hand, whom 
his servants had brought umohim, having taken him in 
the way: now the giant was riffling him, with a purpose 
after that, to pick his bones; for he was of the nature 
of fleflv eaters. 

Well, so soon as he saw Mr. Great-heart, and his 
friends at the mouth of the cave, with their weapons^ 
he demanded what they wanted. 

(t) After feeding, pilgrims are to prepare for fighting. — 

They are not to eat, in order to pamper their lusts, but to 

strengthen their souls, that they may be strong in the Lord, and 

in the power of his might, to fight and comjuer every enemy, 

2 R 2 



316 the pilgrim's progress* 

Great-heart. We want thee, for we are come to re- 
venge the quarrels of the many that thou haft flain of 
the pilgrim's, when thou haft dragged them out of the 
king's highway ; wherefore come out of thy cave. So 
he armed hirnfelf and came out ; and to battle they 
went, and fought foe above an hour, and then ftood 
Hill to take wind. 

Slay. Then faid the Giant, Why are you here on my 
ground ? 

Great-heart. To revenge the blood of pilgrims, as 1 
told thee before ; fb they went to it again, and the Gi- 
ant made Mr. Great-heart give back j but he came up 
again, and in the greatnefs of his mind he let fly with 
fuch ftoutnefs at -the. Giant's head and fides, that he. 
made him let his weapon fall out of his hand \ fo that 
he fmote and flew him, and cutoff his, head, and 
brought it away to the inn. Healfo took Feeble-mind 
the pilgrim and brought him with him to. his lodgings, 
When thev were come home, they {hewed his head to 
the family and fet it up, as they had done others before, 
for a terror to thofe thatihall attempt to do as he here 
after. 

Then they aiked Mr Feeble-mind how he fell into 
his hands? 

Feeble-mind.. Then faid the poor man, I am a fickly 
man, as you fee, and becaufe. death did ufually once a 
day knock at my door, I thought I mould never be well 
at home ; fo I betook myfelf to -a pilgrim's life ; and 
have travelled here from the town of Uncertain, where 
I and my father was born. I am a man of no ftrength 
at all of body, nor yet of mind; but' would if 1 could, 
though I can but crawl, fpend my life in the pilgrim's 
way (u). When I came at the" Gate that is at the head 
of the way, the Lord of that place did entertain me 
freely ; nieth.er objected he againft my weakly looks 
nor againft my feeble mind : but gave me fuch things 

(u) All pilgrims are not alike vigorous, strong, and lively, 
Some are weak, ereep and crawl en in the ways "or the Lord, 
Ho matter ; if there he but a pilgrim's heart, all shall be well, 
at last ; for Omnipotence itself is for me ; and then we may 
boldlv ask, Who shall be against us ? 



THE PILGRIM S PROGRESS. $1J 

as were neceffary for my journey, and bid me hope to 
the end. When I came to the houfe of the Interpreter, 
I received much kindnefs there; and becaufe the hill 
Difficu'ty was judged too hard for me, I was carried up 
that by one of his fervants. Indeed 1 have found much 
relief from pilgrims, though none was willing to go 
foftly as I am forced to do: yet ftill as they came on, 
they bid me be of good cheer, and faid, that it was the 
will of their Lord, that comfort fhould be given to the 
feeble-minded'*, and lb went on their own pace. When 
1 was come to AfTauit-lane, then this Giant met with 
me, and bid me prepare for an encounter: but, alas ! 
feeble one that 1 was, 1 had more need of a cordial : fo 
he came up and took me. I conceived he fhould not 
kill me : alfo when he had got me info the den, fince I 
went not with him willingly, 1 believed 1 mould come 
out alive again ; for I have heard, that not any pilgrim, 
that is taken captive by violent hands, if he keeps heart- 
whole towards his mafter, is, by the laws of Providence 
to die by the hand of the enemy. Robbed I looked to 
be, and robbed to be fure 1 an?., but I am, as you fee, 
efcaped with life, for the which I thank my King as au- 
thor, and you as the means. Other brunts I alfo look 
for ; bur this I have refolved on, to wit, to run when I 
can, to go when I cannot run, and to creep when I can- 
not go. As to the main, I thank him that loved me, I 
am fixed : my war is before me, my mind is beyond the 
river that has no bridge, though I am, as you fee, but 
of a feeble-mind (x). 

Hon. Then faid old Mr. Honeft, Have not you fome 
time ago been aco x uainted with one Mr. Fearing, a pil- 
grim ? 

Feeble. Acquainted with him ? Yes : he caine from 
the town of Stupidity, which lieth four degrees north- 

* 1 Thes. v. 4. 

(x) What a sweet simple relation is here ! Dcth it not suit 
many a feehle-mi ruled christian ' Poor son!, weak as he was, 
yet his Lord provided against his danger, lie sent some strong 
ones to his deliverance, and to slay Ins enemy. JVimd his be- 
lief, even in hi-s utmost extremity. Learn somewhat from this 
feeble-minded. 



3 13 the pilgrim's progress. 

ward of the City of Definition, and as many off 
where I was born j yet we were well acquainted, for 
indeed he was my uncle, my father's brother; he and I 
have been much of a temper : he was a little fhorter than 
I, but yet were much of a complexion. 

Hon. I perceive you know him : and I am apt to 
believe alfo, that you were related one to another, for 
you have his whitely look, a caft like his with your eye, 
and your ipeech is much alike. 

Feeble, Molt have faid fo, that have known us both ; 
and befides, what I have read in him, I have for the 
mod part found in'myfelf. 

Gaius. Come, Sir, faid good Gaius, be of good cheer, 
you are welcome, to me, and to my house, and what 
thou haft a mind to, call for freely ; and what thou 
wouldeft have my fervants do for thee, they will do it 
with a ready mind. 

Then faid Mr. Feeble-mind, This is an unexpected 
favour, and as the fun mining out of a very dark cloud. 
Did Giant Slay good intend me this favour when he 
ftopt me, and refolved to let me go no farther ? Did he 
intend, that after he had rifled my pocket, I fhould go 
to Gaius mine hoft ? Yet fo it is (y). 

Nbw juft as Mr. Feeble-mind and Gaius were thus 
in talk, there comes one running, and called at the door, 
and told, that about a mile and a half off there was one 
Mr. Not-right, a pilgrim, ftruck dead upon the place 
where he was, with a thunder bolt. 

Feeble. Alas! faid Mr. Feeble-mind, is he flain ? 
He overtook me fome days before i came fo far as 
hither, and would be my companion-keeper he al r o was 
with me when Slay-good took me, but he was nimble 
of his heels, and eicaped : but, it ieems, he eicaped to 
die, and I was taken to live (z). 

(y) O how sweet to reflect, the most gigantic enemy shall 
be conquered, and their most malicious designs shall be over- 
ruled for our good : yea, what they intended for our ruin, shall 
be made to work for our health ana prosperity. 

(z) See the various dealings of God, and more and more 
adore him in all his ways of providence and grace : 
• " Know all the ways of God to men are just ; 
"And, where you can't urn id die, learn to trust." 



THE PILGRIM'S PROGRESS SlQ 

(C What, one would think, doth seek to slav outright, 

" Oft-times delivers from she saddest plight. 

" That very providence, whose face is death, 

" Doth oft-times to the lowly life bequeath : 

" I taken was, he did escape and Hee : 

" Hands cross 1 d give death to him, and life to me," 

Now about this time Matthew and Mercy were mar- 
ried; alfo Gaius gave his daughter Phcebe to James, to 
wife ; after which time they ftaid about ten days at 
Gaius' houfej (pending their time, and the feafons, 
like as pilgrims used to do. 

When they were to depart, Gaius, made them a feaft, 
and they did eat and drink, and were merry. Now the 
hour was come that they mult be gone; wherefore Mr. 
Great-heart called for a reckoning. But Gaius told 
him, thatat his houfe it was not the custom of pilgrims 
to pay for their entertainment. He boarded them by 
the year, but looked for his pay from the Good Samari- 
tan, who had promised him at his return, whatfoever 
charge he was at with them, faithfully to repay him*. 
Then faid Mr. Great-heart to him; 

Great- heart. Beloved, c< thou dofl. faithfully, what- 
foever thou doe (I to the brethren and to strangers, 
which have born witnefs of thy charity before the 
church, whom if thou (yet) bring forward on theirjour- 
tiey: after a godly fort, thou shalt do well.f" 

Then Gaius took his leave of them all, and his chil- 
dren, and particularly of Mr Feeble-mind j he alfo 
gave him fortieth ing to drink by the way. 

Now Mr. Feeble mind, when they were going out 
at the door, made as if he intended to linger. The 
which when Mr. Great-heart efpied, he fu'd, Come, Mr. 
Feebie-mind, pray do you go along with us, I will be 
your conductor and you lhall fare as the reft. 

Feeble. Alas! I 'want a fuitable companion ; you 
are all lufty and ftrong; but I, as you see, am weak ; I 
chufe therefore rather to come behind, lead by reafon of 
my many infirmities, I should be both a burden to my- 
felf and to you. I am as I laid, a man of a weak and 

*■ ' Luke x 34, 26. f John v, 6. 



320 THE PILGRIM'S PROGRESS. 

feeble mind, and fhall be offended and made weak at 
that which others can bear. 1 fhall like no laughing : 
I fhall like no gay attire : I fhall like no unprofitable 
queftions. Nay, I am fo weak a mart, as to be offended 
with that which others have liberty to do. I do not 
know all the truth : I am a very ignorant chriftian man : 
fometimes, if I hear any rejoice in the Lord, it troubles 
.me, becaufe I cannot do fo too. It is with me, as it is 
with a weak man among the ftrong, or as a lamp des- 
pifed (he that is ready to flip with his fectj is as a lamp 
defpifed in the thought of him that is at eafe * -, ) fo I 
know not what to do (z). 

Great-heart. But, brother, faid Mr. Great-heart, I 
have it in commiffion to comfort the feeble-minded, and 
to fupport the weak f. You must needs go along with 
us : we will wait for you, we will fend you ©ur help : 
we will deny ourfeives of fome things, both opinionative 
and practical, for your fake ; we will not enter Jnto 
doubtful difputation before you ; we will be made all 
things to you, rather ihan you Jhall be left behind J (a) 

Now all this while they were at Gaius's door; and 
behold, a^ they were thus in die heat of their difcourfe, 
Mr. Ready- to halt came by, with his crutches in his 
hand, and he alfo was going on pilgrimage. 

Feeble. Then faid Mr. Feeble mind to him, How 
camefr: thou hither ? I was but now complaining, that 
I had not a fuitable companion, but thou art according 
to my wifh. Welcome, welcome, good Mr. Ready-to 
halt, I hope thou and I may be of fome help. 

Ready-to halt. I mall be glad of thy company, faid 
the other j and good Mr. Feeble-mind, rather than we 



* Job xii 5. 

-J- i Thess. v. 15. Rom. xiv. 1 Cor vii. 9—22. 

i Ps. xxxviii. 16. 



(z) What an open ingenuous confession is here ! though 
feeble in mind, he was strong in wisdom and sound judgment. 

(a) O that this were more practised among christians of 
different standings, degrees, and judgment ? If they who are 
strong, were thus to bear with the weak, as they ought, hew 
much more love, peace, and unanimity, would prevail? 



THE PILGRIM'S PROGRESS. . 321 

will part, fince we are thus happily met, I will lend thee 
one of my crutches (b). 

Feeble. Nay, faid he though I thank thee for thy 
goodwill, I am inclined to halt before I am lame. — 
Howbeit, I think, when occafion is it may help me 
againft a dog. 

Ready-to-halt. If either bimfelf or my crutches can 
do to thee a pleafure, we sre both at thy command, good 
Mr. Feeble-mind. 

Thus therefore they went on. Mr. Great-heart and 
Mr. Honefr went before, Chriftiana and the children 
went next, and Mr. Feeble-mind and Mr. Ready-to- 
halt came behind with his crutches. Then faid Mr. 
Honeft, 

Hon. Pray, Sir, now we are upon the road, tell us 
fome profitable things of fame that have gone on pil- 
grimage before us. 

Great-heart. With a good will. I fuppose you have 
heard how Chriftian of old did meet with Apollyon in 
the Valley of Humliation, and alfo what hard work he 
had to go through the Valley of the Shadow of Death. 
Alfo I think you cannot but have heard how Faithful 
was put to it by Madam Wanton with Adam the Firfr, 
with one Difcontent and Shame : four as deceitful vil- 
lains as a man can meet with upon the road. 

Hon. Yes, I believe I heard of all this ; but indeed 
good Faithful was hardeft put to it with fhamej he was 
an unwearied one. 

Great-heart. Aye : for, as the pilgrim well faid, he 
of all men had the wrong name. 

Hon. But pray, Sir where was it that Chriftian and 
Faithful met Talkative ? That fame was also a notable 
one. 

Great-heart. He was a confident fool, yet many fol- 
low nisways. 

Hon. he had like to have beguiled Faithful. 

Great heart. Ay, but Chriftian put him into a way 

(b) Excellent! See the nature of Christian love even to 
be ready to spare to a brother, what we ourseles have occa- 
sion for. Love looketh not at the things of our own, to pro- 
vide for the wants of others. 

No. 9. 2 S 



322 THE. PILGRIMS PROGRESS. 

quickly to find him out. Thus they went on till they 
came to the place where Evangelift met with Chrifti- 
an and Faithful, and prophefied to them what mould 
befal them at Vanity Fair. 

Great-heart. Then faid their Guide, Hereabouts did 
Chriftian and Faithful meet with Evangelift, who pro- 
phefied to them of what troubles they fhould meet 
with at Vanity-Fair. 

Hon, Say you fo ? I dare fay it was a hard chapter 
that then he read unto them. 

Great-heart, it was fo,but he gave them encourage- 
ment withal. But why do we talk of them ? they were 
a couple of lion-iike men ; they had fet their faces like 
Hints. Do not you remember how undaunted they 
were when they ftood before the judge ? 
Hon Well, Faithful bravely fuffered. 
Great-heart. So he did, and as brave things came 
on*c ; for Hopeful and fome others, as the ftory relates 
were converted by his death, 

Hon. Well, but pray go on 5 for yon are well ac- 
quainted with things (c). 

Great-heart. Above all that Chriftian met with after 
he had paiTed through Vanity-Fair, one By-ends was 
the arch one, 
Hon. By-ends ! What was he ? 
Great-heart. A very arch fellow, a downright hypo- 
crite; one that would be religious, which way ever the 
world went ; but fo cunning, that he would be fure 
never to l.ofc or fuffer for it. 

He had his mode of religion for every freih occafion 
and his wife was as good at it as he. He would turn 
from opinion to opinion ; yea, and plead for fo doing 
too. But, as far. as I could learn, he came to an ill end 
with his by-ends ; nor did I ever hear, that any of his 
children were ever of any efteem with any that truly 
fear God. 

(c) Nothing more profitable, than conversing on the faith 
valour, and success of those who have gone before us, with 
their trials, enemies and dangers ; yet how gloriously they 
fought their way through all, and came off more than con- 
querors over all. Pilgrims love to hear these things. 



The pilgrim's progress. 323 

Now by this time they were come within fight of the 
town of Vanity, where Vanity Fair is kept. So when 
they faw that theywere fo near the town, they confut- 
ed one with another how they fnould pais through the 
town : and fome faid one thing and fome another. At 
lad Mr. Great-heart laid, I have as" you may under- 
ftand, often been a conductor of pilgrims through this 
town : now I am acquainted with one Mr. Mnafon, a 
Cyprufian by nation and an old difciple, at whofe houfe 
we may lodge. If you think good, faid he, we will 
turn in there (d). 

Content, laid old Honed : Content, faid Curidiana ; 
Content, faid Mr. Feeble-mind; and fo they faid ail. 
Now you moft think, it was even-tide by that they got 
to the out-fide of the town ; but Mr. Great- heart knew 
the way to the old man's houfe. So thither they came * 
and he called at the door and the old man within knew 
his tongue fo foon as ever he heard it : fo he opened 
and they all came in. Then laid Mnafon, their hod, 
How far have ye come to-day ? So they faid, From the 
houfe of Gaius your friend. I promife you, faid he, 
you have gone a good ditch, you may well be weary j 
fit down. So they fat down. 

Great-heart. Then faid their Guide, Come what cheer 
good Sirs ? I dare fay you are welcome to my friend. 

Mnalon. I alfo, faid Mr. Mnalon, do bid you wel- 
come $ and whatever you want, do but say, and we 
will dovv'hat we can to get it lor you. 

Honed. Our great want, awhile fmce, was harbour 
and good company, and now I hope we have both (e) 

Mnafon. For harbour, you fee what it is ; bui for 
good company, that will appear in the trial. 

Great-heart. Well, faid Mr. ©reat- heart, will you 
have the pilgrims into their lodging. 

(d) How happy to find a Louse in Vanity-Fair, whoso 
master will reeieve and entertain pilgrims. Blessed be God 
for the present revival of religion in our day; and For l he 
many houses that are open to the friends of the Lamb. The 
hearts of the masters of which he opens. 

(e) Under all our wants, may we not say with our father 
Abraham : <Jod will provide, (Jen, xxii. S. 

2 S 



^24 THE PILGRIM'S PROGRESS. 

Mnafon, I will, faid Mr. Mnafon. So he had them 
to their refpeclive places : and also fhewed them a very 
fair dining room, where they may be, and fup together 
until time was come to go to reft. 

Now when they were fet in their places, and were 
a little cheery afier their journey, Mr. Honed afked 
his landlord, if there were any Itore of good people in 
the town ? 

Mnafon. We have a few, for indeed they are but a 
few, when compared with them on the other fide. 

Honeflr. But how fhouid we do to fee iome of them ? 
for the fight of good men to them that are going on 
pilgrimage, is like to the appearing of the moon and 
liars to them that are going on a journey (f). 

Mnafon. Then Mr. Mnafon ftamped with his foot 
and his daughter Grace came up; fo he faid unto her 
Grace, go you, tell my friends, Mr. Contrite, Mr Ho- 
ly-man, Mr. Love-faints, Mr. Dare not-lye, and Mr. 
Penitent ; that I have a friend or two at my houfe that 
have a mind this evening to fee them. 

So Grace went to call them, and they came ; and 
after falutation made, they fat down together at the 
table. 

Then faid Mr. Mnafon, their landlord, My neigh- 
bours, I have as you fee, a company of Grangers come 
to my houfe : they are pilgrims : they come from afar, 
and are going to Mount Sion. Bur. who, quoth he, do 
you think this is ? pointing his Bnger at Chriftiana, it is 
Chriftiana, the wife of Chriftian, that famous pilgrim, 
who with Faithful his brother, were so fhamefully 
handled in our town. At that they flood amazed, fay- 
ing, We little thought to fee Chriftiana, when Grace 
came to tell us : wherefore this is a very comfortable 
furprise. Then they afked her about her welfare, and 
if thefe young men were her hufband's fons. And 
when fhe had told them they were they faid, The King 

(f) The enquiry of disciples after suitable company, dis- 
covers that they, with David, love the Lord's saints ; and 
the excellent of the earth, is all their deiigfit 3 Fs* xvi. 8 a A 
genuine discovery this of a gracious heart. 



THE PILGRIM'S PROGRESS. 32$ 

whom you love and serve, make you as your father, 
and bring you where he is in peace, (g) 

Hon. Then Mr. Honed (when they were all fat 
down) afked Mr. Contrite, and the reft, what post- 
ture their town was at prefent ? 

Contrite. You may be sure we are full of hurry in 
fair* time. It is hard keeping our hearts and spirits in 
good order, when we are in cumber'd condition. He 
that livesin fuch a place as this, and has to do with 
fuch as we have, has need of an item, to caution him 
to take heed every moment of the day (h). 

Hon. But how are your neighbours now for quiet- 
ness ? 

Contrite. They are much more moderate now than 
formerly. You know how Chriftian and Faithful were 
ufed at our town : but of late, I fay, the v have been far 
more moderate. I think the blood of Faithful lieth as 
a load upon them till now ; for fmce they burned him 
they have been aihamed to burn any more ; in thofe 
days we were afraid to walk the ftreets, but now we 
can mow 'our heads. Then the name of pro fe fib r was 
odious ; now, efpecially in fome parts of our town 
(for you know our town is large) religion is counted 
honourable (i). 

Then faid Mr. Contrite to them, Pray how fareth it 
with you in your pilgrimage ? How Hand the country 
affected towards you ? 

Hon. It happens to us as it hath happened to wayfar- 
ing men, iometimes our way is clean, fometimes foul 
fometimes up hill, fometimes down hill j we are feldom 
at a certainty : the wind is not always on our backs, 
nor is every one a friend that we meet with in our way. 

We have met with some notable rubs alreadv j and 



(g) A precious prayer for the best of blessings. 

(h) Mind this hint. May it kindle a sense of danger, and 
excite caution. 

(i) It is a mercy, when open persecution for the word 
abates, and religion is more respected ; but uias ! how do 
professors in such times get cold and dead, grow formal and 
worldij'. The smiles of the town of Vanity, often prove more 
injurious than its frowns. Be on your gaurd, O pilgrims. 



3^6 THE PILGRIM'S PROGRESS 

what are yet behind, we know not; but for the moft 
part, we find it true that has been talked of old, A 
good man mud suffer trouble. 

Contrite. You talK. of rubs : What rubs have you 
met withal ? 

Hon. Nay, afk Mr. Great-heart, our Guide for (he 
can give the beft account of that. 

Great-heart. We have been befet three or four times 
already. Fir ft, Chriftiana and her Children were befet 
with two ruffians, that they feared would take away 
their lives. We were befet with Giant, Bloody-man 
Giant Maul, and Giant Slay-good. Indeed we did 
rather befet the laft, than were befet of him. And 
thus it was : After we had been fometime in the houie 
of Gaius, mine heft, and of the whole church, we were 
minded upon a time to take our weapons with us, and 
io go fee if we could light upon any of thofe that were 
enemies to pilgrims, for we heard that there was a no^ 
table one thereabouts. Now Gaius knew his huant 
better than I, becaufe he dwelt thereabouts ; fo we 
looked and looked, till at laft we difcerned the mouth 
of his cave ; then we were glad, and plucked up our 
fpirits, So we approached up to his den ; and lo, when 
we came there, he had dragged, by mere force into his 
net, this poor man, Mr Feeble-mind, and was about to 
bring him to his end. But when he saw us, fuppofing, 
as he thought, he had another prey ; he left the poor 
man in his houfe, and came out. So we fell to it full 
fore, and he luftily laid about him j but in conclufion, 
he was brought down to the ground, and his head cut 
off, and fet up by the wa\ ■-fide, for a terror to fuch as 
ihould after practice fuch ungodiinefs. That I tell 
you the truth, here is the man himfelfto affirm it, 
who was as a Iamb taken out of the mouth of the 
lion. 

Feeble mind. Then faid Mr. Feeble mind, I find 
this true, to my coft and comfort : to my coil when he 
threatened to pick my bones every moment j and to 
my comfort when 1 saw Mr. Great heait and his 
friends with their weapons, approach fo near to my 
deliverance. 



THE PILGRIM'S PROGRESS. 327 

Holy-man. Then faid Mr. Holyman, There are two 
things that they have need to be poffeffed of, that go 
on pilgrimage ; courage and unfpotted life. If they 
have not courage, they can never hold on their way ; 
and if their lives be loofe, they will make the very name 
of a pilgrim flink (k). 

Love-faint. Then faid Mr. Love-faint, I hope this 
caution is not needful among you. But truly there are 
many that go upon the road, that rather declare them- 
felves ftrangers to pilgrimage, than ftrangers and pil- 
grims in the earth. 

Dare-not-lye. Then faid Mr. Dare-not-lye, It is true, 
they neither have the pilgrim's weed, nor the pilgrim's 
courage ; they go not uprightly, but all awry with their 
feet ; one moe goeth inward, another outward, and their 
hofen out behind; here a rag, and there a rent, to the 
difparagement of their Lord (1\ 

Penitent. Thefe things, faid Mr. Penitent, they ought 
to be troubled for ; nor are the pilgrims like to have 
that grace upon them and their pilgrim's prc-grefs, as 
they desire, until the way is cleared of fuch fpots and 
blemifhes. 

Thus they fat talking and fpending their time until 
fupper was fet upon the table. Unto which they went, 
and refrefned their weary bodies ; fo they went to rest. 
Now they ftay'd in the fair a great, while, at the houfe of 
Mr. Mnafon, who in procefs of time gave his daughter 
Grace unto Samuel, Chriftian's fon, to wife, and his 
daughter Martha to jofeph. 

The time, as I faid, that they lay here, was long, (for 
it was not now as in former times) Wherefore the pil- 
grims grew acquainted with many of the good people of 
the town, and did them what fervice they could. Mer- 
cy, as (he was wont, laboured much for the poor ; 
wherefore their bellies and backs bleffed her, and fhe 
was there an ornament to her profession. And, to fay 

(k) This is a sound speech. Lord grant, that we, who 
profess the holy name, may take good heed to this. It is a 
word of conviction to many. 

(!) An excellent observation, and a just reproof. May it 
carry conviction to the heart of those it suits. 



Sag the pilgrim's progress. 

the truth of Grace, Phcebe, and Martha, they were all 
of a very good nature, and did much good in their 
places. They were alfo all of them very faithful j fo 
that Chriftian's name, as was faid before, was like 
to live in the world. 

While they lay here, there came a monfter out of the 
woods, and flew n*any of the people of the town. It 
would alfo carry away their children, and teach them 
to fuck its whelps. Now no man in the town durft fo 
much as face this monfter j but all men fled when they 
heard of the noife of his coming. 

The monfter was like unto no one beaft upon the 
earth : its body was like a dragon, and it had {even 
horns*. " It made a great havook of children, and yet it 
was governed by a woman." This monfter propound- 
ed conditions to men; and fuch men as loved their 
lives more than their fouls, accepted of thofe condi- 
tions (m). 

Now Mr. Great-heart, together with thefe who came 
to vifit the pilgrims at Mr. Mnafon's h-oufe, entered in- 
to a covenant to go and engage this beaft, if perhaps 
they might deliver the people of this town from the 
paws and mouth of this so devouring ferpent. 

Then did Mr. Great-heart, Mr. Contrite, Mr. Holy- 
man, Mr. Dare-not-lye, and Mr. Penitent, with their 
weapons, go forth to meet him. Now the monfter, at 
firft, was very rampant, and looked upon these enemies 
with great difdain j but they fo belaboured him, being 
fturdy men at arms, that they made him retreat : fo 
they came home to Mr. Mnafon's houfe again. 

The monfter, you muft know, had his certain feafons 
to come outat, and to make his attempt upon the chil- 
dren of the people of the town : alfo at thefe feafons, 
did thefe valiant worthies watch him, and did continu- 
ally affault him j in so much that in procefs of time he 
became not only wounded, but lame j alfo he had not 
made the havock of the townfmen's children as former 

* Rev. xii. 3. 

(m) I suppose the author here means that horrid monster 
Popery. 



THE l/ILGRIM's PROGRESS. 320 

iy he has done. As it is verily believed by fome, that 
this beast will certainly die of his wounds. 

This therefore mads Mr. Great-heart and his fellows 
of great fame in this town ; so that many of the people 
that wanted their tafte of things, yet had a reverend 
esteem and refpect for them. Upon this account there- 
fore it was, thatthefe pilgrims got not much hurt here. 
True, there were some of the bafer sort, that could see 
no more than a mole, nor underftand no more than a 
beaft : thefe had no reverence for thefe men, nor took 
they notice of their valour and adventures. 

Well, the time grew on that the pilgrims must go on 
their way, therefore they prepared for their journey. 
Then lent for their friends, they conferred with them ; 
they had fome time set ap?rt therein, to commit each 
other to the protection of their Prince. There were 
again, that brought them of such things as they had, 
that were fit for the weak and the strong, for the wo- 
men and m:n, and so laded them with such things as 
were neceiTary, Acts xviii. io. 

Then they fet forward on their way; and the friends 
accompanying them fo far as was convenient, they again 
committed each other to the protection of their King, 
and departed. 

They therefore, that were of the pilgrims company, 
went on, and Mr. Great heart went before them; now 
the women and children being weakly, they were forced 
to go as they could bean by this means Mr. Readv-to 
halt and Mr. Feeble mind had more to sympathize 
with their condition. 

When they were gone from the townsmen, and 
when their friends had bid t'-.em farewell, they quickly 
came to the place whae Faithful was put to death; 
therefore they made a stand, and thanked him that had 
enabled them to bear his crofs so well; and the rather 
because they now found that they had a benefit by fuch 
a man's sufferings as his was. 

They went on therefore, after this, a good way fur- 
ther talking of Chrifti-m and Faithful ; and now Hope- 
ful joined himself to Chrifiian., after that Faithful was 
dead* 

2 T 



SjO TEE PILGRIMS' PROGRESS. 

Now, the-/, were come up to the hill Lucre, where 
the silver mine was, which took Dernas off from his pil- 
grimage, and into which, as feme think, By-end fell 
and perifhed : wherefore they confidered that. But 
when they were come to the old monument that stood 
over against the hill Lucre, to, wit, the pillar of fait, that 
stood alfo within view of Sodom and its stinking kke; 
they marvelled as did Chriftian before, that men of thac 
knowledge and ripenefs of wir, as they were, mould be 
so blind as to turn afide here. Only they considered 
again, that nature is not effected with the harms that 
others have met with efpecially if that thing, upon 
which they look, has an attracting virtue upon the 
foolifh eye. 

I saw now that they went on, till they came to the 
river that was on this side of the Delectable Moun- 
tains. 

To the river where the fine trees grow on both sides: 
and whofe leaves if taken inwardly, are good against 
surfeits, Psalm xxiii. where the meadows are green 
all the year long, and where they might lye down fafely. 
By this riverside, in the meadows, there were cotes 
and folds for fheep, a house built for the nourifhing and 
bringing up of thofe lambs, the babes of thofe woman 
that go on pilgrimage, Heb v, i. Ha. vi. it. Alfo 
there was here one that was entrusted with them, who 
could have compassion, and that could gather thefe 
lambs wirh his arm, and carry them in his bofom, and 
that could gently lead thofe that were with young. 
Now to the care of this man Chriftiana admonished 
her four daughrers to commit their little ones, that by 
these waters they might be housed, harboured, succour- 
ed, and nourifhed, and that none of them might be lack- 
ing in the time to come. This Man, if any of them go 
aftray, or be lost, he will bring them again ; he will 
alfo bmd up that which was broken, and will strengthen 
them that are sick*. Here they will never want meat* 
drink, and cloathing : here they will be kept from 
thieves and robbers ; for this man will die before one of 
thofe committed to his trust mall be loft. Belides here 

* Jtrxxiv. 4, E^od xxxiv. II. 19. 



THE PILGRIM'S PROGRESS. 3jl 

they shall be sure to have good nature and admonition ; 
and fhall be taught to walk in right paths, and that you 
know is a favouour of no fmall account. Also here, as 
you see, are delicate waters, pleafant meadows, dainty- 
flowers, variety of trees, and such as bear wholesome 
fruit : fruit net like that which Matthew eat of, that fell 
over the wall out of Beelzebub's garden j but fruit that 
proceedeth health where there is none, and that conli- 
nueth and increaseth where it is (n). 

So they were content to commit their little ones to 
him : and that which was also an encouragement to 
them so to do was, for that all this was to be at the 
charge of the king, and fo was an hospital for young 
children and orphans. 

Now they went on; and when they were come to 
By-path-meadow, to the stile over which Chriftian 
went with his fellow Hopeful, when they were taken 
by Giant Despair, and put into Doubting Caftle : they 
sat down, and confulted what was beft to be done j to 
wit, now they were so ftrong, and had got such a man 
as Mr. Gteat-heart for their conductor, whether they 
had not beft make an atremptupon the Giant, demolifh 
his caftle, and .f there were any pilgrims in it, to set 
them at liberty, before they went any farther, So one 
faid one thing, and another said the contrary. One 
queftioned, if it was lawful to go upon confecrated 
ground; another faid, they might provide their end 
was good. But Mr. Great-heart faid, Though that as- 
sertion offered lalt cannot be univerfally true, yet I 
have a commandment to refist (in, to overcome evil, to 
fight the good fight of faith: and I pray, with whom 
fhould I fight this good fight, if not with Giant Def- 
pair ? I will therefore attempt the taking away of his 
life, and the demolifhing of Doubting Caftle. Then 

(n) Here we frequently find our author sperking of our 
dear God and Saviour, as Man. He excels in this. It was 
to be wished, that authors and preachers wrote and spake cf 
the manhood of Jesus, who was a perfect Man, like unto us 
in all things except sin. The view and consideration of tins 
is sweet to faith, and endears our Saviour to our hearts, 



33* *H'E PiS-GRfcfifS* PROGRESS 

faid he, Who will go with me ?* Then faid old Ho- 
ned, I will. And io we will too, faid Chriftiana's four 
fons, Matthew, Samuel, James, and Jofeph : for they 
were young men, and ftrong. 

So they left the women on the roadfand with them 
Mr. Feeble-mind, and Mr. Ready-to- halt with his 
crutches, to be their guard, until they came back, for in 
that place the Giant Defpair dwelt fo near, that keep- 
ing in the road, a little child might lead them. 

So Mr Great-heart, old Honeft, and the four young 
men, went to go up to Doubting-Caftie, to look for 
Giant Defpair. When they came to the Caftle-gate, 
they knocked for entrance with an unufual noife. With 
that the old Giant comes to the Gate, and Diffidence 
his wife follows. Then faid he, Who, and what is he 
that is lb hardly, as after this manner, to moled the Giant- 
Defpair ? Mr Great-heart replied, It is 1, Great-heart 
one of the King of the Celeftial Country's conductors 
of pilgrims to their place and I demand of thee, that 
thou open thy gates for my entrance : prepare thyfelf 
alfo tofkht, for I am come to take away thy head, and 
to demoiiih Doubting-Caftie. 

Now Giant Defpair, becaufe he was a giant, thought 
no man could overcome him j and again, thought he, 
Since heretofore I have made a conqueft of angels, fhall 
Great heart make me afraid ? So he harneiTed himfelf, 
and went on : he had a cap of (reel upon his head, a 
bread plate of fire girded to him, and he came out in 
iron fhoes, with a great club in his hand. Then thefc 
fix men made up to him, and befet him behind and be- 
fojej alfo when Diffidence, the giantefs, came up to 
help him, old Mr. Honeft cut her down at one blow. 
Then they fought for their lives, and Giant Defpair was 
brought down to the ground, but was very loth to die ; 
he ftruggled hard, and had, as they fay, as many lives 
as a cat j but Great-heart was his death, for he left him 
not till he had fevered his head from his fhoulders (o). 

* I John ii 13, 14. f Isa. xi 6. 

(o) What cannot Great-heart do ? What feats not perform? 
What victories not gain ? Who can stand before Great-hearts? 
Diffidence shall fall, and Giant Despair be slain, but the power 



THE PILGRIM*S PROGRESS. ^33 

Then they fell to demolifhing Doubting-Cadle, and 
that you know might with eafe be done, hnce Giant 
Defpair was dead. They were feven days in deftroying 
of th*t : and in it of pilgrims they found one Mr. Dif- 
r.ondency, almofl; ftarved to death, and one Much- 
afraid his daughter; thefe two they faved alive. But 
it would have made you wonder, to have feen the dead 
bodies that lay here and there in the Caftle-yard, and 
how full of dead men's bones the dungeon was. 

When Mr. Great-heart and his companions had per- 
formed this exploit, they took Mr. Defdonpency, and 
his daughter Much afraid, into their protection, for they 
were honell people, though they were prifoners in 
Doubting Castle to Giant Defpair. They therefore, I 
fay, took with them the head of the Giant (for his body 
they had burried under a heap of (tones), and down to 
the road, and to their companions they came, and mew- 
ed them what they had done. Now when Feeble- 
mind and Ready-to- halt faw that was the head of Giant 
Defpair indeed, they were very jocund and merry. 
Now Chriftiano, if need was, could play upon a viol, 
and herdaugter Mercy upon a lute j so fmce they 
were fo merrily difposed, ihe played them a JeiT>n, and 
Ready-to-halt would dance. So he took Defpondency's 
daughter, Much-afraid, by the hand, and to dancing 
they went on the rode. True, he could not dance 
without one crutch in his hand : but I promife you 
he footed it well ; alfo the girl was to be commended, 
for (lie anfwered the mufic handfomely. 
As for Mr. Dcfpondency, the mufic was not fo much 
to him j he was for feeding rather then dancing, for 
that he was almoil ftarved. So Chriftiana gave hiin 
fome of her bottle of fpirits'for prefent relief, and then 
prepared him fomething to eat ; and jn alittie time the 
old gentlemen came to himfelf, and began to be finely 
revived. 



of Great-heart, with the sword of the Spirit, which is the word 
of God, Eph. vi. n. even Despondency, though almost star- 
ved shall be delivered, and his daughter Much-afraid shall he 
rescued O for more of Great-heart's company ! 



334 the pilgrim's progress. 

Now I few in my dream, when ail the things were 
finifhed, Mr. Great-heart took the head of Giant Dcf- 
pair, and set it upon a pole by the high-way-fide, right 
over againft the pillar that Chriftian erected for a, cau- 
tion to pilgrims that came after, to take heed of en- 
tering into his grounds. 



(A MONUMENT of DELIVERANCE) 

Then he wrote under it, ir$>on a marble-ftone, these 
verfes following : 

" This is the head of him, whose name oaly, 

* In former days, did pilgrims terrify. 

*' His Castle's down ; * and Diffidence his wife, 

" Bra%'« master Great-heart has bereft of life. 

" Despondeney, his daughter Much-afraid, 

" Great-heart for them also the man has play'd. 

" Who hereof doubts, if' he'll but cast his eye 

" Up hither, may his scruples satisfy. 

" This head also, when doubting cripples dance, 

" Doth shew from fears they have deliverance." 

* Though Doubting-Castle be demolished, 
And the Giant Despair hath lost his head, 
Sin can rebuild the castle, and make it remain ; 
And make Despair the Giant live again. 

When thofe men had thus bravely fhewed themfelves 
againft Doubting Caftle, and had flain Giant Despair, 
they went forward, and went on till they came to the 
Delectable Mountains, where Chriftian and Hopeful, 
reirefhed themfelves with the varieties of the place. 
They alfo acquainted themfelves with the Shepherds 
there, who welcomed them, as they had done Chriftian 
before, unto the Delectable Mountains. 

Now the Shepherds seeing fo great a train follow Mr 
Great-heart (for with him they were wdi acquainted) 
they faid unto him, Good Sir, you have got a goodly 
company here : Pray where did you find ail thefe ? 

(p) Excellent remark : Pray mind it. 



THE PILGRIM'S PROGRESS. 33$ 



(The GUIDE'S SPEECH to the SHEPHERDS.) 

" First, here is Christiana and her train, 

" Her sons and her sons wives, who, like the wain, 

" Keep by the pole, and do by compass steer, 

" From sin to grace, else they had not been here. 

*' Next here's old Honest comes on pilgrimage ; 

" Ileady-to-halt too, who, I dare engage, 

" True-hearted is, and so is Feeble-mind, 

" Who willing was not to be left behind. 

" Despondency (good man) is coming after ; 

" And so also is Much-afraid his daughter. 

*• May we have entertainment here, or must 

" We further go ? Let's know whereunto to trust. 

Then faid the Shepherds, This is a comfortable com- 
pany j you are welcome to us, for we have for the 
feeble as for the ftrong : our Prince has an eye to what 
is done to the lead of thefe * : therefore infirmity mud 
not be a block to our entertainment. So they had 
them to the palace door, and then faid unto them, 
Come in, Mr Feeble-mind ; come in Mr. Ready-to- 
halt ; come in Mr. Defpondency, and Mrs. Much- 
afraid his daughter. Thefc, Mr. Great-heart, faid the 
Shepherds to the Guide, we call in by name, for that 
they are mod fubjecT: to draw back ; but as for you, 
and the reft that are ftrong, we leave you to your won = 
ted liberty. Then laid Mr. Great-heart, This day I fee 
that grace do mine in your faces, and that you are my 
Lord's Shepherds indeed j-; for that you here not pufh- 
ed theie difeafed neither with fide or moulder, but 
have rather ftrewed their way into the palace with 
flowers as you mould. 

So the feeble and weak went in, and Mr. Great- 
heart and the reft did follow. When they were alfo 
fat down, the Shepherds faid to thofe of the weaker 
fort, What is that you would have ? For, faid they, 
all this muftbe managed here to the fupporting of the 
weak, as well as the warning of the unruly. 

*Mat, xxv 4?. fKzflc xxiv 23. 



33& the pilgrim's progress 

So they made them a feaftcf things eafy of digeftion 
and that were pleafantand noyrilhing : the which when 
they had received, they went to their reft, each one 
refpectively unto his proper place. When morning 
was come, becaufe the mountains were high, and the 
day clear ; and becaufe it was the cuftom of the Shep- 
herds to fhew the pilgrims before their departure, fome 
rarities, therefore, after they were ready, and had re- 
frefbed themfelves, the Shepherds took them out into 
the fields, and fhewed them firft what they had ihewed 
to Chriftian before. 

Then they had them to fome new places. This firft. 
Mount Marvel, where they looked, and behold a man 
at a diftanee, that tumbled the hills about with words. 
Then, they asked the Shepherds what that mould mean ? 
So they told them, That that man was tne (on of one 
Mr. Great- grace, of whom you read in the Firft Part of 
the records of the Pilgrim's Progrefs. And he is {et 
there to teach pilgrims how to believe down, or to 
tumble out of their ways, what difficulties they fhould 
sneet with by faith* Then faid Mr. Great- heart, I 
know him ; he is a man above many. 

Then they had them to another place, called Mount 
Innocence : and there they faw a man clothed all in 
white i and two men. Prejudice and 111 -will, continual- 
ly eafting dirt upon him. Now b<hold, the dirt, what- 
ibever, they caft at him, would in a little time fall off 
again, and his garment would look as clear as if no dirt 
had been caft thereat. 

Then faid the pilgrims, What means this r" The 
Shepherds anfwered, This man is named Godlv-man 
and the garment is to fhew the innocency of his life. 
Now thofe men that threw dirt at him, are fuch as hate 
Lis well-doing j but as you fee the dirt will not ftick 
upon his clothes, fo it fhall be with him that lives inno- 
cently in the world. Whoever they be that would make 
Ipclii; men dirty, they labour all in vain j for God by 
that a little time is fpent, will caufe that their innocence 
fh,all break forth as the light, and their righteoufnefs 
as the aooa-da/. 

* Mack. ix. 23, 24, 



337 

Then they took them, and had them to Mount 
Charity where they (hewed him a man that had a bun- 
dle of cloth lying before him, out of which he cut coats 
and garments for the poor that (tood about him ; yet 
his bundle or roll of cloth was never the lefs. 

Then faid they, What lhould this be ? This is, faid 
the Shepherds, to fhew you, that he that has a heart to 
give of his labour to the poor, (hall never want where- 
withal. He that v/atereth, mall be watered himfelf. 
And the cake that the widow gave to the prophet, did 
not caufe that (lie had ever the less in her barrel. 

They had them alfo to the place, where they faw one 
Fool, and one Want-vvir, warning an Ethiopian, with 
an intention to make him white ; but the more they 
waihed him, the blacker he was. Then they asked 
the Shepherds, what that fhouid mean ? So they told 
them, faying, Thus it is with the vile perfon ; all means 
ufed to get fuch a one a good name, fhall in the con* 
clufion tend but to make him more abominable. Thus 
it was with the Pharifees, and fo it fhall be with all 
hypocrites. 

Then faid Mercy, the wife of Matthew, to Chrifliana 
her mother, 1 would, if it might be fee the hole in the 
hill, or that commonly called the by-way to hell. 
So her mother brake her mind to the Shepherds. Then 
they went to the door; it was on the fide of an hill, and 
they opened it, and bid Meicy hearken a while. So 
fhe hearkened, and heard one faying, Curfed be my 
father, for holding of my feet back from the way of 
p^ace and life; and another faid, O that I had been 
torn in pieces, before I had, to fave my life, lost my 
foul ! and another faid, If I were to live again, how 
would I deny myfelf, rather than come to this place ! 
Then there was as if the very earth groaned and 
quaked under the feet of this young woman for fear; 
fo (he looked white, and came trembling away, faying, 
BlefTed be he and me, that is delivered from this place > 
Now when the Shepherds had (lie wed them all these 
things, when they had them back to the place, and en- 
tertained them with what the houfe would afford: but 
Mercy being a young and breeding woman, longed fo: 

2 U 



338 THE PILGRIMS' PROGRESS. 

fomething that me faw there, but was afhamed to ask. 
Her mother-in-law, then asked her whan me ailed, for 
Ihe looked as one not well, Then faid Mercy, There 
is a looking- glafs hangs up in the dining room, offwhich 
I cannot take my mind; if therefore I have it not, I 
think I mail mifcarry, Then faid her mother,! will men- 
tion thy want to the Shepherds, and they will not deny 
it thee. But me faid, I am afhamed that thefe men 
mould know that I longed. Nay, my daughter, faid 
fhe, it is no iharne, but a virtue to long for fuch a thing 
as that ; fo Mercy faid, Then mother, if you pleafe, ask 
the Shepherds if they are willing to lell it. 

Now the glafs was one of a thoufand, It would pre- 
lent a man one way, with his own features exactly j 
and turn it but another way, and it would fhevv one 
the very face and fimilitude of the Prince of the pilgrims 
himfelf. Yes, 1 have talked with them that can tell, 
and they have faid, that they have feen the very crown 
of thorns upon his head, by looking in that glafs*; they 
have therein alio feen the holes in his hands, in his feet 
and his fide. Yea, fuch an excellency is there in that 
glafs, that it will fnow him to one, where they have a 
mind to fee him ; whether living or dead ; whether in 
earth or in heaven ; whether in a ftate of humiliation, 
or in exaltation ; whether coming to fuffer or coming 
to reign (q). 

Chriftiana therefore went to the Shepherds, apart 
(Now the names of the Shepherds were, Knowledge, 
Experience, Watchful, and Sincere,) and faid unto 
them, There is one of my daughters, a breeding wo- 
man, that, I think, doth long for fomething that fhe 
hath feen in this houfe, and fhe thinks fhe fnall mif- 
carry, if me fhpuld by you be denied. 

* James, i. 33. 1 Cor. xiii 12 2 Cor. iii. 18. 

(q) O what a blessed thing it is to long for the word "of 
God, so as not t o be satisfied without it, and to prize it above 
and beyond all other things. Love to the word, excites the 
soul to'say 'with David, M have longed for thy salvation, O 
Lord i" Ps. cxix. 174. This is a special mark of a gracious 
s ul. 



THE PILGRIMS' PROGRESS. 

Experience. Call her, call her; fhe fhai! afluredly 
have what: we can help her to. So they called her, 
and laid to her, Mercy, What is that thing thou 
would It have ? 

Then fhe blufhed, and faid, The great g-lafs that 
hangs up in the dining-room. So Sincere ran and 
fetched it, and with a joyful confent it wz% given her. 
Then fhe bowed her head, and gave thanks, and faid, 
By this I kfjow that I have obtained favour in your 
eyes. 

They alfo gave to the other young women fuch 
things as they defired, and to their husbands, greac 
commendations, for that they joined with Mr. Great- 
heart, to the flaying of Giant Defpair, and demolifhing 
of Doubting-Cattle (r). 

About Chriftiana's neck the Shepherds put a brace- 
Jet, and fo they did about the necks of her four daugh- 
ters : alfo they put ear-rings in their ears, and jewels 
on their foreheads. 

When they were minded to go hence, they let them 
go in peace, but gave not to them thofe certain cauti- 
ons which before were given to Chriftian and his com- 
panion. The reafon was, for that thefe had Great- 
heart to be their guide, who was one that was well ac- 
quainted with things, and fo could give them their cau- 
tions more feafonably j to wit, even then when the 
danger was nigh the approaching. 

What cautions Chriftian and his companion had re- 
ceived of the Shepherds they had aifo loft by that the 
time was come, that they had need to put them in 
practice. Wherefore, here was the advantage that this 
company had over the other. 

From hence they went on ringing, and they faid, 



" Behold, how fitly are the tables set ! 

*' For their relief that pilgrims are become, 



(r) No good thing, done in the name and to the glory of 
Christ, shall 6e forgotten of him, nor go unrewarded by him : 
He gives us grace to work for him ; and then gives a reward 
of grace for our works. 

-2 U 2 



34° THE pilgrims' progress, 

te And how they us receive without one let, 

" That make the other life the mark and home, 
" What novelties they have, to us they give, 
" That we, though pilgrims, joyful lives may live. 
"They do upon us, too, such things bestow" 
" They shew we pilgrims are, where'er we go." 

When they were gone from the Shepherds, they 
Quickly came to the place where Chriftian met with one 
1 urn-away, that dwelt in the town of Apoftacy. 
"Wherefore of him Mr. Great-heart, their guide, did 
now put them in mind, saving, This is the place where 
Chriftian met with one Turn-away, who carried with 
him the character of his rebellion at his back. And this 
I have to say concerning this man ; he would hearken 
to no counfel, but, when once a falling, perfuafion could 
not stop him. 

When he came to the place where the crofs and se- 
pulchre were, he did meet with one that did bid him 
look there, but he gnafhed with his teeth, and (lamped, 
and said, He was refolved to go back to his own town. 
Before he came to the Gate, he met with Evangelift, 
who offered to lay hands on him to turn him into the 
way again. But this Turn-away refilled him, and 
having done much defpne unto him, he got away over 
the wall, so efcaped his hand. 

Then they went on ; juft at the place where 
Little-faith formerly was robbed, there flood a man with 
his sword drawn, and his face all bloody. Then said 
Mr. Great-heart, What art thou ? The man made an- 
swer, say ing, I am one whofe name is Valiant-for-truth, 
1 am a pilgrim, and am going to the Celeftial City. 
Now, as I was in my way, there were three men that 
did befet me, and propounded unto me thefe three 
things : i. Whether I would become one of them ? i. 
pr go back from whence I came ? 3. Or die upon the 
placs ? To the first I anfwered, I had been a true man 
a long seafon, and therefore it could not be expected 
that I now fnould caftmy lot in among thieves*. Then 
they demanded what I would fay to the fecond. So I 

t Prov. i. 10. 11, 13, 14 



THE PILGRIM'S PROGRESS. 341 

told them the place from whence I came, had I not 
found incommodity there, I had not forsaken it at all j 
but finding it altogether unsuitable to me, and very- 
unprofitable for me, forsook it for this way. Then they 
asked me what I said to the third: And I told them, 
My life cost more dear far than that I should lightly 
give ic away: Besides, you have nothing to do thus to 
put things to my choice: wherefore at your peril be it 
if you meddle. Then these three, to wit, Wild head; 
Inconsiderate, and Pragmatic, drew upon me, and I 
also drew upon them 

So we fell to.it, one against three, for the space of 
three hours. They have 1 -ft uponme, as you see, some 
of the marks of their valour, and have also carried away 
with them some of mine. They a>e but just now gone, 
1 suppose they might, as the saying is hear your horfe 
dash, and fo they betook themselves to flight. 

Great heart, But here was great odds, three against 
one. 

Valiant. 'Tis true, but little or more are nothing to 
him that has the truth on his side: "Though an host 
fliou Id encamp against me," said one, Cf my heart fhall 
not fear: though war ftiould rise against me, in this 
will I be confident, &x." Besides, said he, I have read 
in fome records, that one man has fought an army; and 
how many did Samfon slay wth the jaw-bone of an 
ass (s). 

Great-heart. Then said the Guide, why did you not 
cry out, that fome might have come in for your 
succour? 

Valiant. So I did to my king, who I knew could hear 
me, and afford invilible help, and that was enough for 
me. (t), 

Great-heart. Then said Great-heart to Mr. Valiant 

(s) Truth will make a man valiant ; and valour for truth 
will make a pilgrim fight with wild-headed, inconsiderate, and 
pragmatic opposers. The blood he loses in such a battle is 
his honour ; the scars he gets, are is glory. 

(t) Enough indeed. He who is engaged for God's truth, 
shall never want God's help. To fight for God, and pray t J 
God, is the Christian's glory. 



34-1 THE PILGRIMS' PROGRESS 

for-truth, Thou had worthily behaved thyfelf » let me 
ste thy sword j so he shewed it him. 

When he had taken it into his hand, and looked there- 
-om a while, he faid, Ha! it is a right Jerufalem blacie( i 

Yaliant. It is fo. Let a man have one of tj|eie 
felades, with a hand to wield it, and skill to ufe it, and 
lie may venture upon an angel with it. He need not 
fear its holding, if he can but tell how to lay od. Its 
edge will never blunt. It will cut flesh and bones, and 
soul end fpint and all. 

Great heart. But you fought a great while; I won- 
der you were not weary, 

.Valiant. I fought till my fword did cleave to my 
-hand, and (hen they were joined together, as if a fword 
grew our. of my arm 3 and when the blood ran through 
my fingers, then I fought with moft courage (w). 

Great- heart. Thou haft -done well j thou haft refisted 
>t5r/x> blood, striving againit sin : thou malt sbide by us, 
come in and go out with us, for we are thy compa- 
nions. 

Then they took him, and washed his wounds, and 
gave him of what they had to refreih him ; and lb they 
■went together. Nov as they went on, becaufe Mr. 
Great-heart was delighted in him (for he loved one 
greatly that he found to be a man of his handsj, and be- 
caule there were in company them that were feeble and 
neak: therefore he queflioned with him about many 
firings j as, at first, what countryman he was ? 

Valiant, I am of Dark-land, for there I was born, 
and there my father and mother are flill. 

Great heart. Dark-land! said the Guide: doth not 
laat lie on the fame coafl with the City of Deftruc- 
lio-ii ? 

(.i), Great-heart is an excellent judge of swords. He well 
i'fiow* those which are forged is) the tire of love, well tem- 
pered, with truth, and will do great execution upon enemies 

£w) Blessed fighting, when hand and heart are engaged, 
s;;d the sword grows minted to both ! O ye trimmers and rake* 
warm professors, woo will tamely give up; or meanly com- 
petmdfor peace, by the barter of truth: let this shame and 
cuuf'umui y'ou I 



THE PILGRIMS' PROGRESS,, 

Valiant. Yes, it doth. Now that which can fed Hie 
to come on pilgrimage, was this: We had Mr. Tell- 
true came in our parts, and he told it about what 
ftian h?d done, that went fr sm the City of Deduc- 
tion ; namely, how he had forfaken his wife and chil- 
dred, and had betaken himfelf to a pilgrim's life- It 
was alfo confidently reported, how he had killed a 
ferpent, that did come out to refill him in his joumer j 
and how he got through to whither he intended. It 
was alfo told, what welcome he had to all his Lord's 
lodgings, efpecially when -he came to the gates of the 
Celeftia! City ; for there faid the man, he was received 
with the found of trumpet, by a company of mining 
ones. He told it alfo, how all the bells in the city did 
ring for joy rt his reception, and what golden garments 
he was cloathcd with; with many other things, that 
now I {hall forbear to relate. In a word, tinman to 
told the ftory of Chriftian and his travels, that my heart 
fell into a burning heat, to be gone after him : nor 
could father nor mother ftay me. So I aot from them 
and am come thus far on my way. 

Great-heart. You came in at the Gate, did you not ? 

Valiant. Yes, yes ; for the fame man alio told us", 
that all would be aothing, if we did not begin to enter 
this way at the gate (x). 

Great-heart. Look you, faid the guide toChriftiana, 
the pilgrimage of your husband, and what he has got- 
ten thereby, is fpread abroad far and near. 

Valiant. Why, is this Chriftian's wife ? 

Great-heart. Yes, that it is : and thefe are alfo his 
four fons. 

(x) The reason why so many professors set out, and «o on 
tor a season, but fall away and come to notliiuo- a t last, is 
because chey do not enter into the pilgrinVs path, bv Cr'ri-r' 
who is the gate. They do not see themselves quite lost' 
ruined, hopeless, and wretched: their hearts are not brofen 
tor sin ; therefore they do not begin by receivino- Christ as 
ihe only Saviour of such miserable sinners. But fliev set out 
m nature's strength; and not receiving- nor Jiving upon 
Christ, they soon tall away. This is thd reason oi this'in- 
qmry, Did you come in at the Gate ? A question we o.tHit to 
put to ourselves,, and be satisfied about. 



344 Yfi£ pilgrims' progress. 

Valiant. What ! and going on pilgrimage too ? 

Great-heart. Yes, ve.ily, they are following after. 

Valiant. It g;lads me at heart ! good man. How 

joyful will he be, when he (hall fee them that would 

not go with him, to enter before him in an the gates of 

the Celeftial City ! 

Great-heart. Without doubt it will be a comfort to 
him; for, next to the joy of feeing himfelf there, it 
will be a joy tb meet there his vife and children. 

Valiant. But, now you are upon that, pray let me 
hear your opinion about it. Some make a queftion, 
Whether weihall know one another when we are there ? 

Great-heart. Do they think they mail know them- 
felves, then, or that they mall rejoice to iee themfelves 
in that blifs ? and if they think they fhall know and do 
thefe, why not know others, and rejoice in their wel- 
fare alfo ? 

Again ; Since relations are our fecond felf, though 
that ttate will be diffolved ; yet why may it not be ra- 
tionally concluded, that we mail be more glad to fee 
them there, than to fee they are wanting ? 

Valiant. Well, I perceive whereabouts you are as to 
this. Have you any moie things to ask me about my 
beginning to come on pilgrimage (y). 

Great-heart. Yes : were your father and mother wil- 
ing that you mould become a pilgrim ? 

Valiant. Oh, no ! they ufed all means imaginable to 
per/uade me to ftay at home. 

Great-hearr. What could they fay againft it ? 

Valiant. They faid, It was an idle life ; and if I myfelf 
were not inclined to (loth and lazinefs, I would never 
countenance a pilgrim's condition. 

Great- heart. And what did they fay elfe ? 

Valiant. Why, they told me that it was a dangerous 
way j yea, the moft dangerous way in the world, faid 
they, is that which the pilgrims go. 

Great-heart. Did they mew you wherein this way is 
dangerous. 

(y) A sound Christian is not afraid to be examined, and 
sifted to the bottom. For he can give a reason of the hope 
that is in him. He knows why and wherefore he commenced 
a pilgrim. 



THE PILGRIMS l'ROCRFSS. q4j 

Valiant. Yes : and that in many particulars. 

Great heart. Name fome of them. 

Valiant. They told me of the Slough of Defpond 
where Chriftian was well nigh fmothered. They told 
me that there vvere archers ftandingready in Beelzebub- 
Caftle, to moot them who mould knock at the Wicket- 
gate for entrance. They told me alfo of the Wood and 
dark Mountains ; of the hill Difficulty, of the lions y 
and alio of the three giants, Bloody man, Maul and 
Slay -good : they faid, moreover, that there was a foul 
fiend hnunt~d the Valley of Humiliaticn ; and that 
Chriftian was by them almoft bereft of life. Befides 
faid they, you mud go over the Valley of the Shadow 
of Death, where the hobgoblings are, where the light is 
darkness, : where the way is full of fnares, pits, traps, 
and gins. They told me of Giant Defpair, of Doubt- 
ing-Caft!e, and of the ruin that the pilgrims met with 
there. Further, they faid, 1 muft go over the Enchant- 
ed Ground, which was dangerous. And that, after all 
this, I mould find a river, over which i mould find no 
bridge; and that that liver did lie betwixt me and 
the Celeftial Country. 

Great heart. And was this all ? 

Valiant, No : they also told me, that this way was 
full of deceivers ; and of perfons that lay in wait there 
to turn good men put of their path. 

Great-heart. But how did they make that out ? 

Valiant. They, told me that Mr. Worldly wifeman 
did lie therein wait todecieve. They alfo faid, that there 
were Formality and Hypocrify continually on the road. 
They faid alfo, that By-ends, Talkative or Demas, would 
go. near to gather me up : that the Flatterer would 
catch me in his net ; or that, with green-headed Ignor- 
ance, I would prefume to go on to the Gate, from 
whence he was lent back to the hole that was in the 
fide of the hill, and made to go the by-way to hell. 

Great-heart. 1 promise you, this was enough to dis- 
courage thee. But did they make an end there r* 

Valiant.. No, ftay. They told me alfo of many that 
tried that way of old, and that had gone a great vvav 
therein to fee if -they could find frmeihirjg of the glory 



34^ THE PILGRIMS' PROGRESS. 

*hat fo many had fo much talked of from time to time ; 
and how they came back again, and befooled themfelves 
for setting a foot out of doors in that path, to the fatis- 
faction of the country,. And they named feveral 
that did so, as Obflinate, and Pliable, Miftrust, and 
Timorous, Turn away and Old Atheist, with fevaral 
more ; who they faid, had feme of them gone far to fee 
what they could find ; but not one of them found fo 
much advantage by going, as amounted to the weight 
cf a feather. 

Great-heart. Said they any thing more to difcourage 
you. 

Valiant. Yes; they told me of one Mr. Fearing, who 
was a pilgrim; and how he found his way fo solitary, 
that he never had a comfortable hour therein : alfo that 
Mr. Defpondency had like to have been ftarved therein: 
yea and alfo (which I had almoft forgot) Chriftian him- 
felf, about whom there has been fo much noise, after all 
his ventures for a celeftial crown, was certainly drown- 
ed in the Black River, and never went a foot farther, 
however it was fmothered up (z). 

Great-heart. And did none of thefe things discou- 
rage you ? 

Valiant. Noj they feemedas fo many nothings to me. 

Great-heart. How came that about ? 

Valiant. Why, I ft ill believed what Mr. Tell true 
had faid, and that carried me beyond them all. 

Great-heart. Then this was yaur victory, even your 
faith? 

Valiant. It was fo : I believed, and therefore came 
out, got into the way, fought all that fet themfelves 
againS me, and by believing, am come to this place (a). 

(z) How natural is it for carnal men to give an evil report 
of the ways of the Lord; and to discourage those, who are 
just setting out, by telling oi>the dangers and difficulties they 
shall meet with! But here is not one word of the pleasures, 
comforts, and joys, that arc experienced in the ways of the 
Lord. No ; they believe not one word about them, therefore 
they cannot speak of them. However this is a trial of the 
earnestness and sincerity of our hearts. 

(a) Here we see, that valiant soldiers of Christ ascribe all to 



THE PILGRIM:,* PR0CRES5. 347 

" Who would true valour see, 

'* Let him come hither ; 
11 One here will constant be, 

" Come wind, come weather ; 
<( Tnere's no discouragement 
" Shall make him once reienl 
" His first avow'd intent 

" To be a Pilgrim. 



fv Who so beset him round 
<: With dismal stories, 

" Do but themselves confound, 
" His strength the more is : 

" No lion can him fight ; 

" He'll with a giant fight, 

" But he will have a right 
81 To be a Pilgrim. 



Hobgoblin nor foul Send 
c * Can daunt his spirit ; 
He knows, he at the end 
" Shall life inherit. 
Then fancies fly away, 
He'll not fear what men say, 
He'll labour night and day 
" To be a Pilgrim." 



By this time they were gor to thelnchanted Ground, 
where the air naturally tended to make them drowsy 
and that place was all grown over whith briars and thorns 
excepting here and there, where was an Inchanted Ar- 
bour, upon which if a man fits, or in which if a man 
fleeps, it's a queftion, fay fome, whether ever he fhall 
rife or awake ggain in this world. Over this foreft, 
therefore, they went both one another j and Mr. Great- 
faith. They set out with faith, and they hold on and hold out 
by believing. Thus they give all the glory to Christ, who is 
the object, author, and finisher of faith. Here is no talking of 
free-will, boasting of their own faithfulness, the merit of 
works, &e. No : souls valiant for the truth are delivercdfrom 
and abhor such fcnscriptural, vain-glorious prating. 

2X2 



34-8 THE PILGRIMS PROGRESS. 

heart went before, for that he was the guide, and Mr. 
Valiant-for-truthcame behind, being rear-guard,forfear 
left peradventure Tome fiend, or dragon, or giant, or 
thief ihould fail upon their rear, and fo do nr'fcnief. 
They went on here, each man with his fword drawn in 
hand, for they knew it was a dangerous place. Alfo 
they cheered up one another, as well as they could -, 
Feeble-mind, Mr. Great- heart commanded, fhould 
come up after him, and Mr. Defpondency was under 
the eye of Mr. Valiant (b). 

Now they had not gone far, but a great mift and dark- 
nefs fell upon them all ; fo that they could fcarcely, for 
a great while, one fee the other : wherefore they were 
forced, for fome time, to feel for one another, by words j 
for they walked not by fight (c). 

But any one muft think, that here was but forry go- 
ing for the heft of them ail -, but how much worfe for 
the women and children, who both of feet and heart 
were but tender ! Yet fo it was, that through the en- 
couraging words of him that led in the front, and of him 
that brought them up behind, they made a pretty good 
fhift to wag along. 

« The way was'als-"* here very wearisome, through dirt 
and flabbinefi. Nor was there, on all this ground, fo 
much as one inn, or vicruaTng-houfe, wherein to refrefh 
the f.ebler fort. Here therefore was grunting, and puf- 
fing and fighing: while on tumble over a bufh, ano- 
ther (lick iauj in. the dirt; and the children, fome of 
them loft their fhoes in the mire : while one cries out, I 
am down ; and another, Ho where are you ? And a 
third, The bufhes have got fuch fail hold on me, I think 
I cannot get away from them. 

(b) Old pilgrims, ye who have set out %ve!!, and gone on 
well tor a long season, consider, ye are yet in the world, which 
is inchahted ground. Know your danger of seeking rest here, 
or of sleeping in any of its inchantcd arbours. Though the 
flesh may be weary, the spirits faint, and the arbours inviting-, 
yet beware. Press on. Look to the strong for strength : and 
to the Beloved for rest, in his way. 

(e) Though feelings may be lost, light fail, and comforts 
forsake us, yet faith will supply the want of all. Like Moses, 
we shall endure seeing HIM who is invisible, Heb. xi. 27. 



THIi PILGRIMS PROGRESS J49 

Then they came at an arbour, warm and promfing 
much refreshing tothe pilgrims: forit was finely wrcujht 
above-head, beautified with greens, furniihed with 
benches and fettles. It had in it a foft coach, where 
the weary might lean. Th s \ou muft think, all things 
confidered, was tempting 3 for the pilgrims already be-* 
gan to be soiled with the badness of the way : but there 
was not one of them that made fo much as a motion to 
flop there. Yea, for ought I could perceive, they con- 
tinually gave so good heed to the advife of their guide, 
and he did fo faithfully tell them of dangers, and of the 
nature of dangers when they were at them, that usually 
when they were neareft to them, they did moft pluck 
up their spirits, and hearten one another to deny the flefh. 
The Arbour was called, The Slothfuls, Friend, on pur- 
pose to allure, if it might be, some of the pilgrims to 
take up their reft there, when weary (d). 

I faw then in my dresm, that they went on in this 
their fbiitary ground, rill they came to a place at which 
a man is apt- to lofe his way. Now, though when it was 
light, their Guide could well enough tell howtomifs 
thofe ways that lead wrong, yet in the dark he was put 
to a ftand : but he had in his pocket a map of all ways 
leading to or from the Celeftial City ; wherefore he 
ftruck a light (for he never goes without his tinder box,) 
and takes a view of his book or map, which bibs him be 
careful, in that place, to turn to the right hand. And 
had he not here been careful to look in his map, they 
had in all probabilities been fmothered in the mud; for 
juft a little before them, and that at the end of the clean- 
est v/ay too, was a pit, none knows how deep, full of 
nothing but mud, there made on purpofe to deflioy the 
pilgrims in, 

Then thought I with myfelf, who that goeth on pil- 
grimage, but would have one of thefe maps about him, 



(c!) Deny yourselves, is the word of Christ. The slothful- 
ness, ease, and desires of the flesh, must be denied, or danger 
will inevitably ensue. To gratify the flesh, is, to destroy the 
Spirit's comfort, if not the soul's salvation. Remember this, 
when temptations which promise much ease and pleasure, be- 
set you. 



35° THE MLGRIMs' PROGRESS. 

that he may look when lie is at a {land, which is the 
way he muft take. 

They went on, then in this Enchanted Ground, till 
they came to where there was another arbour, and ft 
was built by the high way-fide, And in ihat arbour there 
iay two men, whofe names were Heedlefs and Too- 
bold. Thofe two went thus far on pilgrimage ; but here 
being wearied with their journey, fat down to reft 
themfelves, and so fell fall afleep. When the pilgrims 
faw them, they flood ftill, and fhook their head; for 
they knew that the fleepers were in a pitiful cafe. 
Then they confulted what to do, whether to go on, and 
leave them in their fleep, or ftep to them, and try to 
awake them. So they concluded to go to them, and 
awake them; that is, if they could; but with this cau- 
tion, namely, to take heed that themfelves did not fit 
down nor embrace the offered benefit of that arbour (e) 
So they went in, and fpake to the men, and called 
f ach by his name ( for the Guide, it feems, did know 
them,) but there was no voice, rior anfwer. Then the 
Guide sho k them, -nd did what he could to diflurb 
them. Th< n faid one of them, I will pav you wlrri 
1 take my money. At which the Guide fhook his head, 
} wi.l fight fo long as I can hold my fword in my hand 
faid the other. At that, one of the children laughed. 
Then fa ; d Chriftiana, what is the meaning of this ? 
Then the Guide faid, They talk in their fleep j if you 
ftrikethem, beat them; or whatever elfe you do to 
them, rliey will anfwer ycu after this fafhion i or, as 
one of them faid in old rme, when the waves of the fea 
did beat upon him, and he flept as one upon the maft of 
a fliip," When I awake, I will feek it again * . " You 
know, when men talk in their fleep, they fay any thing 
but their words are not governed either by faith or rea- 
fon. There is an incoherency in their words now, a$. 
there was before, betwixt their going on pilgrimage and 

* Prov. N.xiii. 34 3i 

(c) It is the duty, and will bethe practice of pilgrims, to 
strive to be instrumental to thegood of other?. But at the same 
time, it behoves them to take heed to themselves, and watch. 
list they catch harm from them and their conduct. 



THE PILGRIMS PROGRESS. 351 

firing: down here. This then is the mifchief on't when 
heedlefs ones go on pilgrimage. Twenty to one but 
they are ferved thus. For this inchanted ground is one of 
the last refuges that the enemy to pilgrims has ; where- 
fore it is as you fee, placed almoft at the end of the 
way, and fo it standeth against us with the more ad- 
vantage. For when, thinks the enemy, will these fools 
be fodefirous to fit down, as when they are weary ? 
And when fo likely to be weary, as when almoft at 
their journey's end ? Therefore it is, I fay, that the In- 
chanted Ground is placed fo nigh to the land Beulah, 
and so near the end of their race. Wherefore let pil- 
grims look to thernlelves, lest it happen to them as it 
has done to thefe, who, as you fee, are fallen afleep, 
and none can awake them (f). 

Then the pilgrims defired, with trembling to go for- 
wards ; only they prayed their Guide to ftrike a light 
that they might go the rest of their way by the help of 
the iighc of a lantern. So he (truck a light, and they 
went by the help of tkat light through the reft of this 
way, though the darknefs was very great (a). 

But the children began to be sorely weary ; and they 
cried out unto him that loveth pilgrims, to make their 
way more comfortable. So by that they had gone a 
little farther, the wind arose, that drove away the fo^ 
fo the air became more ferene. 

Yet they were not off, by much, of the Inchanted 

(f) What a sound sleep of infatuation hath this inchanting 
world cast many a professor into ? They are proof against all 
warnings, and dead as to any means of arousing their.. When 
this sleep of death seizes soul, it destroys faith, infatuates 
reason, and causes men to talk incoherently. They have Itist 
the language of pilgrims. Their state is awful : beware of it 
pray against it. For," If any man love the world, the love of 
the Father is not in him," L John ii. 15. 

(g) The word of God is the* only light to direct our step* 
He who neglect this, is a fool. He who sets up and look 
for any other light to direct him, is mad and knows not w!„u 
he does; As folly and madness he;ethim, danger and distress 
will come upon him Trembling souls will attend ckfceytos 
God's word. 



352 the pilgrims' progress 

Ground, only now they could fee one another better: 
and the way wherein they fhould walk. 

Now, when they were almoft at the end of this 
ground, they perceived, that a little before them was a 
iolemn noife, of one that was much concerned. So they 
went on, and looked before them : and behold they faw 
as they thought, a man upon his knees, with hands and 
eyes lifted up, and speaking, as they thought, earnefciy 
to one that was above. They drew nigh, but could not: 
tell what he faid ; fo they went foftly, till he had done. 
When he had done, he got up, and began to run to- 
wards the Celeftial City. Then Mr. Great-heart called 
after him, faying, Soho, friend, let us have your com- 
pany, if you go, as I fuppofe you do, to the Celestial 
City. So the man flopped, and they came up to him.. 
But fo foon as Mr. Honeft law him, he faid, I know 
ihis man. Then faid Mr. Valiant-for-truth, Pr'ythee, 
who is it ? 'Tis, one, said he, that conies from where- 
abouts I dwelt : his name is Scand-fast; he is certainly a 
right good pilgrim. 

So they came up to one another ; and prefently Stand- 
faft faid to old Honed, Ho ! Father Honeft, are you 
there ? Ay, faid he, that I am, as fure as you are there. 
Right glad am I, faid Mr. Standfaft, that 1 have found 
you on this road. And as glad am I. faid the other, that 
I fpied you on your knees. Then Mr. S'tandfafl blufh- 
ed, and said ; But why did you fee me ? Yes, that I 
did, quoth the other, and with my heart was glad at 
the fight. Why, what did you think ? faid Srsnd-faft. 
Think ! faid old Honeft. What mould I think * I 
thought we had an honeft man upon the road, therefore 
iliould have his company by-and-by. If you thought not 
amifs, how happy am I j but if I be not as I fhould, 'tis 
I alone mgft bear it. That's true, faid the other j but 
your fear doth father confirm- me, that th\ngs are right 
betwixt the Prince of pilgrims and your soul : for faith 
he, " Bleffed is the man that feareth always (h). " 

(h) He who fears always, will pray evermore. The fear of 
the heart will bring pilgrims on their knees. He who fears 
to be, or go wrong, will pray to be set right, The Lord 
will direct the heart, and order the goings of ail who xry to 
him. Fear and prayer go hand in hand. Joy shall attend them. 



THE PILCRIMS* PROCRESS 35JJ 

Valiant. Well, but Brother, I pray thee tell us, what 
was it that was the cause of thy being upon thy knees 
even now ? Was it for fome obligation laid by fpecial 
mercy upon thee, or how ? 

Standfaft. Why, we are, as you fee, upon the Inchant- 
ed Ground : and as I was coming along, I was.mufing 
with myfelf of what a dangerous nature the road in this 
place was •, and how many, that had come even thus far 
on pilgrimage, had here been ftopt and deftroyed. I 
thought alio of the manner of death, with which this 
place deftroyeth men. Thofe that die here, die of no 
voilent diftemper; the death fuch die, is not grievous to 
them ; for he goeth away in a ileep, begins thatjourney 
with defire and pleafure -, yea, fuch acquiefce in the 
will of that difeafe. 

Hon. Then Mr. Honeft, interrupting him, faid, Did 
you fee the two men afleep in the arbour ? 

Standfaft. Ay, ay, I faw Heedlefs and Too- bold 
there 3 and, for ought I know, there they will lie till 
they rot * : but let me go on with my tale. As I was 
thus mufing, as I faid, there was one in very pleafant 
attire, but old, who prefented herfelf unto me, and of- 
fered me three things ; to wit, her body, her purfe, and 
her bed. Now the truth is, I was both weary and 
fleepy : I am alfo as poor as an owlet, and that perhaps 
the witch knew. Well, I repulfed her once and twice ; 
but fhe put by my repulfes, and fmiled. Then I began 
to be angry ; but fhe mattered that nothing at all. Then 
fhe made offers again and faid, If I would be ruled by 
her, she would make me great and happy ; for faidfhe 
I am the miftrefs of the world, and men are made hap- 
py by me. Then I asked her name, and fhe told me it 
was Madam Bubble. This fee me farther from her ; 
but fhe ftill followed me with inticements. Then I be- 
took me, as you faw to my knees and with hands lifted 
up and cries I prayed to him that had faid he would 
help. So juft as you came up the gentlewoman went her 
way. Then I continued to give thanks for this great 
cMiverance -, fori verily believe she intended no good, 

* Prov. x T 

i Y 



35* THE pilgrims' progress. 

but rather fought to make a flop of me in my jour- 
ney (\). 

Hon. Without doubt, her defigns were bad. But 
ft ay, now you talk of her, methinks I either have feea 
her, or have read fome ftory of her. 
Standfaft.. Perhaps you have done both. 
Hon. Madam Bubble! is fhe not a tall, comely- 
dame, fomething of a fwarthy complexion ? 

Standfaft. Right, you hit it, fhe is juft fuch an one. 
Hon. Doth fhe not fpeak very fmoothly, and give 
you a fmile at the end of every fentence ? 

Standfaft. Ydu fall right upon it again, for thefe are 
her very actions. 

Hon. Doth fhe not wear a great purse by her fide ? 
and is not her hand often in it, fingering her money, as 
if that was her heart's delight ? 

Standfaft. 'Tis juft fo : had fhe flood by all this while, 
you could not more amply have fet her forth before 
me, and have better described her features. 

Hon. Then he that drew her picture was a good lim- 
ner, and he that wro^e of her faid true. 

^ Great heart. This woman is a witch, and it is by 
virtue of her forceriers, that this ground is inchanted : 
whoever doth lay their head down in her lap, had as 
good Jay it down upon that block over whicn the ax 
doth hang % and whoever fix their eyes upon her beauty, 
are counted the enemies of God*. This is fhe that 
maintaineth in their fplendor allthofethataretheenemies 
of pilgrims. Yea, this isfhe that hath brought off many 
a man from a pilgrim's life. She is a great gof* 

* James iv. 4. I John ii. 15. 

(i) O pilgrims! beware of this Madam Bubble. Know and 
consider well, that ve have a nature exactly suited to accept 
of her offers, and to fall in love with her protfiiss. The riches 
honours and pleasures of this world whatmortal can withstand ? 
or who can forego them ? No one but he who sees more charms, 
in Jesus, more glory in his cross, and more comfort in the 
enjoyment of his love and presence ; and therefore is continu- 
ally looking and crying to him. " Turn away mine eyes 
from beholding vanity. Instruct my soul in thy way. Keep 
me closely following thee. Lord, thou art the portion of 
my soul!" 



THE PILGRIMS PROGRESS. ^55 

fippcr i fhe is always, both fhe and her daughters, at 
one pilgrim's heels or another, now commending, and 
then preferring the excellencies of this life. She is a 
bold and impudent (lut j fhe will talk with any man, 
She laughed poor pilgrims to fcorn j but highly com- 
mends the rich. If there be one cunning enough to 
get money in a place, fhe will fpeak well of him from 
houfe to houfe j fhe loveth banqueting and feaiting 
mainlv well ; (he is always atone full table or another. 
She has given it out at fome places, that Die is a god- 
defs, and therefore fome do worihip her. She has her 
time, and open places of cheating ; and fhe. will fay, 
and vow it, That none can fhew a good comparable to 
hers. She promifeth to dwell with childrens' children, 
if they would but love and make much of her. She will 
caft out of her purfe, gold, like dull, in fome places, 
and to fome perfons. She loves to be fought after, fpo- 
ken well of, and to lie in the bofom of men. She is never 
weary of commencing her commodities, and fhe loves 
them moft, that think bed of her. She will promife 
crowns and kingdoms, if they will but take her ad- 
vice ; yet many hath (he brought to the halter, and ten 
thoufand times more to hell. 

Stand-faft. Oh ! faid Standfafl, what a mercy it is 
that I did refill her ! for whither might fhe have drawn 
me ! 

Great heart. Whither ! nay, none but God knows. 
But in general, fhe would have drawn thee into 
<f many foolifh and hurtful lufts, which drown men in 
deftruction and perdition."* 

It was fhe that fet Abfalom againfl his father, and 
Jeroboam againfl his mailer. It was fhe that p-rfua- 
ded Judas to fell his Lord, and that prevailed with 
Demas to forsake the godly pilgrim's life : none can tell 
of the mischief that (he doth. She makes variance 
betwixt rulers and fubjects, betwixt parents and 
children, betwixt neighbour and neighbour, betwixt a 
man and hi; wife, betwixt a man and himself, betwixt 
die flefh and the fpirit. 

* 2 Tim. vi. 9, 

2 Y 2 



2$& THE PILGRIM'S PROGRESS. 

Wherefore, good Mailer Standfaft, be as you- il&ftie 
is; and, when you have done all, Stand, 

At this discourse, there was among the pilgn a 
mixture ofjoy and tremblings but at length they b 
our, and sang : 

■" What danger is the pilgrim in ! 

" How many are his foes ! 
tc How many ways there are to sin, 
( "No living mortal knows. 

" Some in the ditch spoil' d are, yea can 

" Lie tumbling in the mire : 
" Some, tho' they shun the frying pan, 
" Do leap into the fire. " 

Affer this, I beheld until they were come unto the 
land of Beulah, where the sun fhineth night and day. 
Here, becaufe they were weary, they betook themfelves 
a while to reft; and, becaufe this country was common 
for pilgrims, and becaufe the orchards and vineyards 
that were here belonged to the King of the Celeftial 
Country, therefore they were licenfed to make bold 
with any of his things. But a little while soon refrefhed 
them here : for the bells did so ring, and she trumpets 
continually sounded so melodicufly, that they could 
not sleep; and yet they received as much refreshing, as 
if they slept their sleep ever so soundly. Here alfo the 
noife of them that walked in the nVeets, was, More 
pilgrims are come to town. And another wuoid anfwer, 
sa ying, And so many went over the water, and were let 
in at the golden gates to-day, They would cry again, 
There is row a legion of mining ones juft come to 
town; by which, we know that there are more pil- 
grims upon the road; for here they came to wait for 
1 hem, and comfort them after their sorrow. Then the 
pilgrims got up, and walked to and fro : but how were 
their eyes now filled with celeftial vifions ? in this land, 
they heard nothing, saw nothing, felt nothing, smelt 
nothing, tailed nothing, that was offenfive to their 
Stomach or mind ; only when they tailed of the water 
of the river, oyer which they were to go, they thought 



THE PILGRIMS* PROGRESS. 357 

that tafted a little bitterish to the palate, but it proved 
sweet when it was down. 

In this place there was a record kept of the names of 
them that had been pilgrims of old, and a hiftory of all 
the famous acts that they had done. It was here alfo 
much difcourfed, how the river tofomehadits flow- 
ing?, and what ebbings it has had while others have 
gone over. It has been in a manner dry for fome, 
while ic has overflowed its banks for others. 

In this place, the children of the town would go in 
the King's gardens, and gather nofegays for the pil- 
grims, and bring them to them with affection. Here 
alfo grew camphire and-fpikenard, saffron and calla- 
, m us, and cinnamon, with all its trees of frankincense, 
myrrh hand aloes with all chief fpices. With thefe the 
pilgrims' chambers were perfumed while they ftaid 
here - s and with thefe were their bodies anointed, to 
prepare them to go over the river, when the time ap- 
pointed was come. 

Now while they lay here, and waited for the good 
hour, there was a noife in the town, that a poft was 
come from theCeleftial City, with matters of great im- 
portance to one Chriftiana the wife of Chriftian the pil- 
grim. So inquiry was rnsde for her, and the houfe was 
found out where (he was, fa the poft prefented her with 
a letter: the contents were : Ha ; i, good woman ! i 
bring thee tidings, that the matter called for thee, and 
expecteth that thou {houldeft ftrnd in the prcfence, . 
in clothes of immortality within thefe ten days. 

When he had read this letter to her, he gave her 
therewith a true token that he was a true mefTenger, 
come to bid her make hade to be gone. The token 
was, An arrow fharpened with love, let eafily into her 
heart, which by degrees wrought effectually with her, 
that at the time appointed fhe muft begone. 

When Chriftiana faw that her time was come, and 
that ihe was the fiirstof this company that was to go 
over, ihe called for Mr. Great-heart her guide, and told 
him how matters were. So he told her, He was heartily- 
glad of the news, and could have been glad had the 
poft come for him. Then (he bid that he mould give 



358 THE PILGR/Ms' PROGRESS. 

advice how all things fhould be prepared for her journey,. 
So he told her, faying, thus and thus it muft be j and 
we that furvive, will accompany you to the river fide. 
Then fhe called for her children, and gave them her 
blefTing ; and told them, that ihe had read with comfort,, 
the mark that wasfet in their foreheads, and was glad 
to fee them with her there, and that they had kept their 
garments fo white. Laftly fhe bequeathed to the poor 
that little fhe had, and commanded her foas and 
daughters to be ready againft the meffengers mould 
come for them. 

When fhe had fpoken thefe words to her Guide and 
to her children Ihe called for Mr. Valiant-for-truth, 
and faid unto him, Sir, you have in all places fhewed 
vourfelf true-hearted; be faithful unto death, and my 
King will give you a crown of glory. I would alfo 
intreat you to have an eye to my children j and it at any 
time you fee them faint, fpeak comfortably to them. 
For my daughters, my ions wives, they have been 
faithful, and a fulfilling cf the promifeupon them will 
be their end. But (he gave Mr. Standfaft a ring. 

Then fhe called for old Mr. Honeft, and faid to him, 
" Behold an Ifraelite indeed, in whom is no guile " — - 
Then faid he, I wilh you a fair day, when you fet out 
for Mount Zion, and fhall be glad to fee you go over 
the river dry fhod. But fhe anfwered. Come wet, 
come dry, I long to be gone ; for, however the weather 
is in my journey, I fhall have time enough, when I 
come there to fit down and reft me, and dry me. 

Then came in the good man Mr. Ready to-halr, to 
fee her. So fhe faid to him, Thy travail hitherto has 
been with difficulty ; but that will make thy reft the 
fweeter. But watch and be ready $ for at an hour when 
you think not, the meffenger may come. 

After him came Mr. Defpondency and his daughter 
Much-afrrid j to whom fhe faid, You ought with thank- 
fulnefs, for ever, to remember your deliverance from 
the hand of Giant Defpair, and out of Doubting-Caftie. 
The effecl: of that mercy is, that you are brought with 
fafety hither. Be yet watchful, and caft away fearj be 
fcber, and hope to the end. 



THE PILGRIMS* PROGRESS. 359 

Then fhe faid to Mr. Feeblemind, Thou waft deli- 
vered from the mouth of Giant Slay-good, that thou 
migheft live in the light of the living for ever, and fee 
the King with comfort : only I advife thee to repent 
thee of thy aptnefs to fear and doubt of his goodnefs, 
before he fends for thee ? left thou moulded, when he 
comes, be forced to ftand before him, for the fault with 
biufhino;. 

Now the day drew on, that Chriftiana muft be gone. 
So the road was full of people, to fee her take her 
journey. But behold, all the banks beyond the river 
were full of horfes and chariots, which were come 
d >*vn from above to accompany her to the city gate. 
So fhe came forth, and entered the river, with a beckon 
of farewell to thofe that followed her to the river fide. 
The Jaft words that fhe was heard to fay, were, I come 
Lord to be with thee, and bleis thee. 

So her children and friends returned to their place for 
that thofe that waited for Chriftiana, had carried her 
out of their fight. So fhe went and called, and enter- 
ed in at the Gate, with all the ceremonies of joy that 
her husband Chriftian had entered with before her. 

At her departure the children wept. But Mr. Great- 
heart and Mr. Valiant played upon the well tuned cym- 
bal and harp for joy. So all departed to their refpec- 
tive places (k). 



In. procefs of time, there come a poft to the town 
again, and his bufinefs was with Mr. Ready-to-halr. 
So he enquired him out, and faid, I am come to thee 
in the name of him whom thou halt loved and follow- 
ed, though upon crutches : and my mefTage is, to tell 
thee, that he expects thee at his table, to fup with him,- 

(k) O how blessed is the d^ath of the righteous, who die 
in the Lord ! Even a wicked Balaam could wish for this. But 
it will be granted to noi'e, but those who have lived in the 
Lord, whose souls have been quickened by his Spirit, to come 
ynto Jesus, believe in him, and glorify of him as their rig ite- 
ousness and salvation, and desire to be found in him, in life 
in death, and at the bar of judgment. O may we cry to ita 
Lord, to make ns uf this happ/ numbe r 



360 THE PILGRIMS* PROGRESS. 

in his kingdom, the next day after Eafter : wherefore* 
prepare thyfelf for thy journey. 

Then he alio gave him a token that he was a true 
meffenger, faying, I have broken the golden bowl, and 
loofed the filver cord. 

After this, Mr. Ready-to-halt called for his fellow 
pilgrims, and told them, laying, I am fent for, and ' 
God mall furely vifit you alfo. So he defired Mr. 
Valiant to make his will j and becaufe he had nothing 
to bequeath them that mould furvive him, but his 
crutches and his good wiflies, therefore thus he faid, 
Thefe crutches I bequeath to my (on, that mail tread 
in my fteps, with an hundred warm wifhes that he 
may prove better than I have been. 

Then he thanked Mr. Great-heart for his conduct and 
kindnefs, and fo addreffed himfelf to his journey. 
When he came to the brink of the river, he faid, Now 
I mall have no more need of thefe crutches, fince yon- 
der are chariots and horfes foi me to ride on. The lalt 
words he was heard to fay, were, Welcome life ! (1). 
So he went his way. 

After this, Mr. Feeble- mind had tidings brought 
him, that the poll: founded his horn at his chamber 
door. Then he came in and told him, faying, I an 
come to tell thee, that thy Mafter hath need of thee j 
and that in a very little time thou muft behold his face 
in brightnefs. And take this as a token of the truth of 
my meiTage : Thofe that look out at the windows mall 
be darkened. 

Then Mr Feeble-mind called for his friends, and 
told them what errand had been brought unto him, and 
what token he had received of the truth of the meffage. 
Then he faid, Since I have nothing to bequeath to any, 
to what purpofe mould I make a will ? As for my 
feeble-mind, that I will leave behind, for that I have no 
need of it in the place whither I go ; nor is it worth be- 
flowing upon the pcoreft pilgrims : wherefore, when I 
am gone, I defire that you, Mr. Valiant, would bury 

(1) See the joyful end of one, ready to halt at every step. 
Take courage hence, ye lame, halting pilgrims. 



THE PILGRIM'S PROGRESS. 3^1 

it in a dunghill. This done, and the day being come 
in which he was to depart, he entered the river as the 
reft : his taft words were, Hold out faith and patience. 
So he went over to the other fide. 



When the days had many of them patted away, Mr. 
Defpondency was fent for : for a poft was come, and 
brought this meffage to him : Trembling man, thefe 
are to fummon thee to be ready with the King by the 
next Lord's day, to lh out for joy, for the deliverance 
from all thy doublings. 

And, faid the meffcnger, that my meflage is true, 
take this for a proof: so be gave him agrafs-hooper to 
be a burden unto him*. Now, Mr. Defpondency's 
daughter, whofe name was Much-afraid, faid, when 
me had hear.d what was done, that me would go with 
her father. Then Mr. Defpondency faid to his friends, 
Myfelf and my daughter, you know what we have 
been, and how troublefome we have behaved ourfdves 
in every company : my will, and my daughter's is, that 
our defponds and ilaviih fears be by no man ever re- 
ceived, from the day of our departure, for ever : for I 
know that after my death, they will offer themfelves to 
others. For, to be plain with you, they are guefts, 
which we entertained when we ftrft began to be pil- 
grims, and could never take them off after : and they 
will walk about, and feek entertainments of the pil. 
grims ; but, for our fakes, fhut the doors upon 
them (m). 

When the time was come for them to depart, they 
went up to the brink of the river. The laft words of 
Mr. Defpondency were, Farewell night ! Welcome 

* Eccles. xxii. 5. 

(m) Pilgrims, mind this. It is as much your duty to 
strive, in the strength of the Lord, against unreasonable doubts 
and slavish fears, as against sin. Nay, are they not, in their 
own nature, the worst of sins ? as they spring from infidelity, 
and dishonour God's precious truth, glorious grace, and ever- 
lasting salvation. Never, never, then cherish or give way to 
them, but resist, and shut the door of your hearts against 
them. 

No. io, 2 Z 



3^2 THE PILGRIMS' PROGRESS. 

day. His daughter went through the river Ringing, 
but none could underftand what fhe faid. 

Then it came to pafs a while after, that there was a 
poft in that town, that enquired for Mr Honeft. So 
he came to his houfe, where he was, and delivered to 
his hands thefe lines : Thou art commanded to be ready 
againft this day fevennight j to prefent thyfelf before 
thy Lord at his Father's houfe. And, for a token that 
my raeffage is true ; All the danghters of mufic fhall 
be brought low*. Then Mr. Honeil called for his 
friends, and faid unto them, 1 die, but fhall make no 
will. As for N my honeil y, it fhall go with me j let him 
that comes after be told of this. When the day that he 
was to be gone was come, he addreffed himfelf to go 
over the river. Now the river at that time overflowed 
the banks in fome places ; but Mr. Honelt, in bis life- 
time, had fpoken to one Go®d-Confcience to meet him 
there: the which he alfodid, and lent him his hand, 
and fo helped h ; m over. The laft words of Mr. Hon- 
eft, were Grace reigns. So he left the world (n). 

After this, it was noifed about, that Mr. Valiant-for 
truth was taken with a (ummons by the fame poft as 
the other : and had this for a token, that the fummons 
was true, that his pitcher was broken at the fountainf. 
When he underftood it, he called for his friends, and 
told them of it. Then said he, I am going to my Fa- 
ther's j and though with great difficulty T. have got 
hither, yet now I do not repent me of all the trouble J 
have been at to arrive where I am. My fword I give 
to him that fhall fucceed me in my pilgrimage, and my 
Courage and Skill to him that can get it. My marks 
and fears I carry with me, to be a witnefs for me, that 
I have fought his battle, who will now be my rewarder. 
When the day that he muft go hence was come, many 
accompanied him to the river fide, into which as he 

* Eccles. Jiii. f Eccles. xii. 6. 

(a) How happy to die under a sweet sense of the reign 
ofgrafe! Such have their consciences purified by the blood, 
and made good by the faith of the resurrection of Jesus. And 
they shall reign with him in his kingdom. 



TH£ PILGRIM'S PROGRESS. 3G2 

went, he faid, Death where is thy fling ? And as he 
went down deeper, he faid, Grave where is thy vic- 
tory ? So he paffed over, and all the trumpets founded 
for him on the other fide (o). 



Then there came forth afummons for Mr. Standfaft. 
This Mr. Standfaft was he that the pilgrims found upon 
his knees in the Inchanted Ground. And the poft 
brought it open in his hands. The contents whereof 
were, That he muft prepare for a change of life, for 
his Mailer was not willing that he mould be fo far from 
him any longer. At this Mr. Standfaft was put into a 
mufe. Nay, faid the meffenger, you need not doubt 
of the truth of my meifage ; for here is a token cf the 
truth thereof: Thy wheel is broken at the ciftern*. 
Then he called for him Mr. Great-heart, who was their 
guide, and laid unto him, Sir, although it was not my 
hap to be much in your good company in the days of 
my pilgrimage; yet fince the time I knew you, you 
have been profitable to me. When I came from home 
I left behind a wife, and five fmall children j lee me in- 
treat you, at your return (for I know that you go and 
return to your mailer's houfe, in hopes that you may 
be a conductor to more of the holy pilgrims) that you 
send to my family, and let them be acquainted with all 
that hath, and mail happen unto me. Tell them 
moreover, of my happy arrival to this place, and of the 
prefent and late bleffed condition that I am in. Tell 
them alfo of Chriftian and Chriftiana his wife, and how 
fhe and her Children came after her husband. Tel! 
them alfo, of what a happy end fhe made, and whither 
ihe is gone. I have a little or nothing to fend to my 
family, except it be my prayers and tears for them j of 
which it will fuffice if you acquaint them, if peradven- 
ture they may prevail. 

* Eccles. xii. 6. 

(o) In the truth of Jesus is victory. He who is most va- 
liant for it, shall share most of its comforts in life, and in death. 
O Lord, increase our faith in the never failing word of ttuth 
and grac®, for thy glory, and our soul's ttiumph. 

' 1 Z 2 



3^4 THE PILGRIMS* PROGRESS; 

When Mr. Standfaft bad thus let things in order and 
the time being come for him to hade away, he alfo 
went down to the river. Now there was a great cairn 
at that time in the river; wherefore Mr. Standfaft, 
when he was abour half way, in, flood a while and 
talked to his companions that had waited upon him 
thither : and he faid : 

" This river has been a terror to many j yea, the 
thoughts of it alfo have often frightened me 5 now 
methinks, I ftand eafy ; my foot is fixed upon that on 
which the feet of the priefts that bare the ark of the 
covenant Hood, while Ifrael went over this Jordanf. 
The waters, indeed, are to the palate bitter, and to the 
flomach cold ; yet the thoughts of what I am going to 
and of the conduct that waits for me on the other fide, 
doth lie as a glowing coal at my heart. 

(i I fee myfelf now at the end of my journey ; my 
toilfome days are ended I am going to fee that head 
that was crowned with thorns, and that face that was 
fpit upon forme (p). 

" I have formerly lived by hearfay and faith; but 
now I go where I mail live by fight, and fhall be with 
him in whofe company I delight myfelf. 

<c I have loved to hear my Lord fpoken of ; and 
where ever I have feen the print of his (hoe in the earth, 
there have I coveted to fet my foot too (q), 

f Vide Josh. Hi. 17. 

(p) Sucb is the joy and blessedness of faith. How does it 
bring near and realize the sight of Christ in glory ? Do we in- 
deed see Christ by the eye of faith ? is he the one, the chief 
object of our soul ? Is he precious to us ? Verily then we shall 
count our days on earth toilsome ones, and long for the full 
fruition of him in glory. O it will be our great glory to see 
• that dear Man, whose blessed head was crowned with thorns, 
and whose lovely face was spit upon for us, O that we may 
be living every day upon him and to him, till we see him as he 
is, and enjoy him where he is, crying, (c Come quickly, my 
blessed Redeemer." 

(q) Happy would it be, if every one could say this — if 
every body loved to hear of the precious name of Jesus — if 
every body coveted to follow him and to tread in his steps— let 
^s be joyful in him, and thankful to him — let us be humble 
before him. 



THE PILGSIMS' PROGRESS. 36^ 

tc His name has been to me as a civet box : yea, 
fweeter than all perfumes. His voice to me has beea 
moft fweet ; and his countenance I have more defired, 
thaa they thut have moft defued the light of the fun. 
His wo- is did I ufeto gather for my food, and for an- 
tidor., againfttny faintings." 

" He has held me, and has kept me from mine 
iniquities 5 yea, my fteps have been ftrengthened in h\s 
way." 

Now, while he was thus in difcourfe, his counte- 
nance changed, his ftrong man bowed under him : and 
after he had faid, Take me, for I am come unto thee, 
he ceafed to be (ccn of them. 

But glorious was it to fee, how the open region was 
filled with horfes and chariots, with trumpeters and 
pipers, with fingers, and players on ftringed inftru- 
ments, to welcome the Pilgrims as they went up, 
and followed one another in at the Beautiful Gate of 
the City (r). 



(r) And new reader, let me enquire if the beautiful gate 
of the City does not awaken all your attention r" Let us mark 
well the life and death of the pilgrim — his life commences w ith 
the full knowledge of, and faith in his Redeemer — he looks 10^. 
and lives upon him :, and concludes his well-spent life by- 
dying in him, and eternally enjoying him. 

We should now ask ourselves if such be our life, and if we 
hope that such will be our death. There is a hope that maketta 
not ashamed, but that ariseth from the love of God shed abroad 
in the heart by the power of the Holy Ghost — this hope is the 
anchor of the soul — but that hope which ariseth from some 
supposed power of goodness of ourselves, is vain and delusive,, 
and is the hope of a hypocrite. If ours be the true hope, and 
Christ the life of our souls, then we shall live by faith upon 
him, rely on his atonement, glory in his righteousness, rejoice 
in his salvation, desiring to have done with all sin, and to be 
dead to all self-righteous confidence ; and in heart, lip, and 
life, studying to glorify him, by devoting ourselves to him, 
looking, longing, and waiitng for his coming to receive us to 
Himself, and where He is, there we may be also, and like 
happy pilgrims, after finishing a tedious journey, follow one 
another in at the beautiful gate of the city. 



366 THE PILGRIMS* PROGRESS. 

As for Chriftiana's children, the four boys that 
Chriftiana brought with their wifes and children I did 
not ftay where I was till they were gone over. Alfc 
fince I came away, 1 heard one fay, they were yet 
alive, and fo would be for the increafe of the Church 
in that place where they were, for a time. 

Shall it be my lot to go that way again, I may give 
thole that defire it, an account of what I am here fs- 
lent about 5 mean time, 1 bid my reader 

FAREWELL. 



End of the Second Part » 



THE PILGRIM'S PROGRESS. 3$7 

TO HIS WORTHY FRIEND, 

The Author of the Third P ait of the Pilgrim's Progress. 

UPON THE PERUSAL THEREOF. 



THO' many things are writ to please the age : 
Amongst the rest with this I dare engage, 
Where virtue dwells, it will acceptance find 
And, to your pilgrim, most that read, be kind. 
But all to please, would be a task as hard, 
As for the wind from blowing to be barr'd. 
The pious Christian, in a mirror here, 
May see the promis'd land, and, without fear 
Of threaten'd danger, bravely travel on, 
Until his journey he has safely gone 
And does arrive upon the bapy shore, 
Wheie joys increase, and sorrow is no more. 

This is a dream, not fabl'd as of old : 
In this express the sacred truth are told, 
That do to our eternal peace belong : 
And, after mourning, changes to a song 
Of glorious triumphs, that are without end ; 
If we but bravely for the prize contend. 
No pilgrimage like this, can make us blest, 
Since it brings us to everlasing rest : 
So well in ev'ry part the sense is laid, 
That it to charm the reader may be said, 
With curious fancy, and create delight, 
Which, to an invitation must invite. 
And happy are they, that through stormy seas, 
And dangers, seek adventures like to these. 
Who sell the world for this great pearl of price, 
Which, once procur'd will purchase paradise ! 
He, who in such a bark doth spread his sails, 
Needs never fear at last their prosp'rous gales. 
That will conduct him to a land, where he 
Shall feel no storms, but in a calm shall be ; 
Where crown'd with glory, he shall sit and sing 
Eternal praise to his Redeemer King, 
Who conquefd death, bespoil'd him of his stino-. ^ 

So wishes your faithful Friend, 

B. D. 



I 



THE 

PILGRIMS PROGRESS, 



THIS WORLD, 

TO 

THAT WHICH IS TO COME, 

UNDER THE SIMILITUDE OF A DREAM. 



PART. III. 



-^FTER the two former dreams concerning Chris- 
tian and Chriftiana his wife, with their children and 
companions' pilgrimage from thecity of Deftruclion to 
the region of glory ; 1 fell afleep again, and the vifions 
of mv head returned upon me. I dreamed another dream 
and/behold, there appeared unto me a great multitude 
of people, in feveral diftincl companies and bands, tra- 
velling from the city of Deftruclion j the town of Carnal 
Policy, the viliage of Morality, and from the reft of 
the cities, towns, villages, and hamlets, that belong to 
the valley of deftruclion ; for fo was the whole country 
called that lay on this fide of the wicket-gate, which the 
man Evan gel ill: fhewed unto Chriftian ; and fo was alfo 
that country called, thac was fituated wide of the gate, 
on the right hand and on the left, extending itfelf along 
by the walls and borders of that region, wherein lay the 
way to the heavenly country. This was the name of 
that province, even the valley of Deftruclion. 

Now 1 favv in my dream, that all the high-way roads 
and lanes that led from the valley of Deftruclion towards 
the o^ate of the way of life, were full of people who were 
travelling toward the gate ; and lome of them walked 



THE PILGRIMS' PROGRESS. 30b/ 

along very vigoroufly ; othershalted and grew very weary, 
through the molt violent heat of the i'eafon, which then 
made them even ready to faint; for it was in the hottest 
time of the year, and the fun burnt up the herbof the field 
and fcorched the poor travellers fo, that many of them 
were forced to fit down and reft themlelvts; and, in 
the higiht-time, many of them returned back again to 
their o'd habitations j others, more hardy then the reft, 
went on till thev came to the Slough of Dispond, where 
Pliable forfook Chriliian, and there, falling into the 
filth and mire or that plaice, were fo difheartened, that 
they returned in whole droves to their own dwellings 
again ; and very few there were rhat would venture 
through the Slough ; yet forrie got very dexcroufly over 
the (reps, without being in the leaft bemired : whilft 
others, through heedleffnefs and ignorance, miffing 
thofe fceps, were foreed to wade through the dirt, 
which was very deep, and made their pafiage exceeding 
painful ; but at length, with much ado, they weathered 
the point, and mattered the difficulties of "that horrid 
quagmire, and got fafe upon dry ground, 

Among the reft of thefe travellers that got over this 
Slough, I faw a young man of an amiable countenance 
walking by himfelf, after he had got clear of the Sloughj 
bur he was all over bedaubed with the filth of that place 
which made him go very heavily -on ; for what with 
ftruggling to gee through, and what with the difmal 
apprehenfion he lay under, during his paffage, he was 
extremely weakened, his joints were Icofened ; befides 
it was the nature of the dirt of this place, to caufe a 
trembling and diforderin the limbs of thofe that were 
defiled with it, and to whatfoever part of their body it 
ftuck, there it would do them fome injury. Now the 
young man being all over clammed with it, he went a 
very flow pace, his head hanged down, his hands 
quivering, and his feet tripping at the leaft uneafinefs 
and ruggednefs of the way ; and a fpeck or two of the 
dirt being (pattered near his eyes, made him dim- 
fighted, fo he groped along like one that is blind, and 
fometimes ftepped out of the path. 
3 A 



j; 



THE PILGRIMb' PKCGP.CbS, 



In this condition be was, at length* 1 iiw in 
my dream, that he fat down upon the ground to be- 
moan his lad ft ate, and wept bitterly : and behold a 
bright cloud hovered over his head, which gradually 
descending, overshadowed him, and out of the cloud a 
hand was reached forth, which, with the tears that ran 
like rivers from his eyes, warned the dirt off his face 
and his whole body, fo that in a moment (as it were) his 
figh and firength were reiiored again , and a voice came 
out of the cloud, faying, fan of man, go on in the 
ftrength of the Lord thy God. So he was mightily 
comforted and refreined after this, and began to rouie 
himfelf, being more nimble and active, more vigor- 
ous and ftrong, then ever he was before ; and his^eyes 
being healed alio, he clearly faw the mining light hat 
Evangelift (hewed to Chriftian, Then he tript along over 
the plain, and mace directly up to the mining light, by 
means of which he quickly found the wicket-gate; at 
which he knocked aloud, minding what was written 
over the gate, viz. Knock, and it mail be opened. 

Now I law in my dream, that as foon as he had knock- 
ed at the wicked gate, a whole Ihower of arrows were 
foot at him from the caftle of Beelzebub, fo that he was 
wounded in feverul places, and extremely frightened at 
the adventure; which made him knock again and again 
very hard, for fear thofe that fhot at him would come 
and kill him outright, before he could get in : but per- 
fently, to his great comfort, the gate was opened to 
him, and when he that opened the gate, faw the ar- 
rows ftick in his fkfb, he bid him hafte in, for fear of 
more danger. 

So he ftepped in, and made obeifance to the man that 
opened the gate, for he feemed to the man that 
reverence by his grave countenance and compofed be- 
haviour: fo he fpake to the man whofe name was Good- 
will, and faid, Sir, having heard of the fame of the 
heavenly country, and being informed by feveral tra- 
vellers, that the way to it was by this gate, I being 
weary of living in the valley of deftrucdon, and earneft- 
ly defirous to fee that region of blifs, humbly made bold 
to knock at his gate, which you have been gracioufly 



THE PILORIMS' PROGRESS. 371 

pleased to open to me; for which high favour I return 
you my him ble and heart y thanks: but, as I flood at 
the gate: after I knocked the firft time, I was fhot with 
thefe arrows which you now see {ticking in my flefh, 
and I fear I am mortally wounded; for my fpirits fail 
me, and there is a milt before my eyes; and with that 
he fell at Good-will's feet, beging him to tell where 
he might find one that had skill to probe his wounds, 
and cure {hem, if not mortal. 

Good-will taking compaffion on the young man, afk- 
ed his name : My name, replied the young man, is 
Tender confeience; I was born and bred in the town 
<?f Vain-delights. Then Good-will having registered 
the young man's name, he wrote a certificate, and gave 
it to hirri, bidding him deliver it at the next houfe, 
which was the houfe of the Interpreter, withal fhewing 
him the way to it, for it was but a little w 
the gate ; there, fays he, you will find a remedy for 
your wounds, and fee many glorious things. 

Then I faw, in my dream, that Good-will gave to 
Tender confeience a ftrong crutch made oflignum-vits 
of the Tree of Life, to reft himfrlf upon, and eafe his 
feet as he went along, he having nothing before in 
his hand bu" a twig of vain opinions, which he ga- 
thered £om the Tree of Knowledge, growing on the 
banks of the waters of confufion. This weak reed was 
all the ftaff that Tender-confcience leaned upon his 
Ifuch ime as Good-will, bidding Ivm throw 
it away, gave him the aforefaid ftrong cruuh, which he 
bid him be fure not to part w th, for that it fnould be of 
lingular ufe to him ail th<* way, and efpecialiy now 
when he was wounded, for that it had aparticular vir- 
t-ij ro flay the b'esdmg of wounds. So Good-will, 
having given Tender-confcience ample directions to 
find the way, bid him farewell, and left him to go for- 
ward on his journey. 

Then Tender-confcience began to pluck up his fpirits, 
being muchcomforted, eafed and fupportedby the crutch 
which Good-will had given him. For no fooner was he 
in pofie-ffion of ir, but his wounds abated in bleeding ; 
and by tint time it grew warm in his hand, it fent forth 
3 A •? 



37 2 the pilgrim's progress. 

a certain oderiferous perfume, which exceedingly re- 
frefhed his fpirits, and he found himself grow ftronger 
and ftronger by the healing virtue of this wonderful 
crutch. 

And thus he travelled on, till at length he arrived at 
thehcufe of the Interpreter, where knocking at the door 
-one prefently opened ; and asked his bufinefs, Tender- 
confcience made anfwer, I would (peak with the Inter- 
preter, who, I underftand, is the matter of the houfe. 
So one called the Interpreter, who came forthwith to 
Tender-confcience and demanded what he would have. 
Tender-con. Sir, ia id Tender conscience, I was re- 
commended to you by one Good- will who keeps yond«q" 
"Wicket gate. For travelling from the town where I was 
born in the valley of Dsftruclio:^ towards the region of 
life, 1 came to the Wicket gate as I was directed -, and 
as foon as I had knocked there, I was fhot with thefe 
arrows that you fee flicking in my flefh 5 and when the 
gate was opened I made my condition known to Good- 
will and told him I was afraid fome of my wounds were 
mortal, defiring him to acquaint me where I might find 
a phyfician ; fb he recommended me to you giving me 
this certificate of his hand, and bidding me deliver it 
onto you; affunng me that in this place 1 fhould f 
remedy for my wounds, and fee many glorious things: 
He I ike wife gave me this flrcng crutch which you fee 
in my hand, which has afforded me great comfort and 
affiftftn'ce, by refoefhihg my fainting fpirits, fupporiing 
me in the way, and putting a flop to the exceflive 
bleeding of my wounds : but it is from you that I hope 
for the fin ifning of my core. . 

Int. Welcome young man, faid the Interpreter after 
he had read the certificate ; come in, and partake of 
the good things of tnis hGufe ; and before you go 
away, I hope to fee you whole and found. 

So he conduded him into a parlour, and asked him 
feveral qneftions concerning his country, and the man- 
ner of his life there. To ail which Tender-confcience 
made paaticular anfwers giving him an exact account of 
his education and how he had fpent the time of hisyouth 
till that day j After which the Interpreter narrowly 



THE PILCRIM'S PROGRESS, 3/3 

fearched the wounds which he had received by the ar- 
rows that day, and applied a fovereijin balfam to them, 
whereby Tender-confcience became ftraightway whole 
and found ; and the Interpreter caufed the arrow that 
he had pulled out of his body to be laid up fafe, as a 
memorial of his narrow efcape from death. Then he 
carried him into the dining room, and entertained him 
at a rich, yet frugal banquet, feaftinghim with the beft 
refltora.tives in the world ; for he confidered that Tender- 
con Icier ce was week and feeble, and had a tedious 
journey to go j therefore he judged it neceffary to treat 
him with diet and ftrong nourifhrnent, that he might 
be (he better enabled to undergo the hardihips of tra- 
vel in that tirefome road. 

Afcr the banquet was over, he carried him ; nto the 

feveral apartment- of the houfe, and ihewed him all the 

dsnt things which ChriitianandChriftiang his v ife, 

their child: en and companions, faw in this place. 

And when it grew towards the going down of the fun, 

he conducted Tender-confcience ro the dining *. m, 

. . a m debate repair, together, >i 

rfidue of th ; ■ v.e ; ;ng in pro tab] difcourfej the 

Interp ortuniq to nf m him fully 

untn , and to inftracl; 
him in his way, Stions what company he fhould 

1 I hovv he mould behave himfelf 

i Ihen he [hewed hi i>erj, 

a to his repofe. 

jit morning, by break of day, Tender-con- 
I ;roie, and prepared for his journey -, and the 

Interpreter, having performed all the offices of complete 
hofpitality, told him he would bear him company a little 
way j which kind offer Tender-confcience gladly 
embraced, bo h becaufe he was a ftranger altogether in 
thofe parts, and becaufe he was in love with the 
Interpreter's good converfation. So they walked out 
together, and faking their way over a large corn-field, 
through which there lay a path into the high road from 
tVe InterpreSer's. houfe they came to a lane on each fide 
of which there flood a manor-houfe, with lands belong- 
ing to each of them. 



374 THE PILGRIMS PROGRESS. 

Then Tender-confcience took notice that the grounds 
of one farm were all in a flourifhing and profperous con- 
dition, a plentiful crop of corn, lovely fat paftures, and 
thofe well flocked with cattle, the fences every were 
ftrong and clofe, and things in exceeding good cafe : 
whereas, on the other fide, the oppofite farm lay at 
fixes and fevens, (as the old faying is) fome part of the 
ground was overthrown with nettles, briars and thorns, 
and all manner of unprofitable weeds; and the other 
part was uncultivated, and lay covered with ftones, the 
fences down, and wdd beafts brouzing up and down on 
what they could find, all things lying at rack and man- 
ger : To that there was not the lead fign of a future har- 
vefl : at which Tender confesence greatly marvelled, and 
afked the Interpreter the reafon why there was fo great 
a difference between the two farms, fince, lying fo clofe 
together, the one was a daily reproach to the other : to 
which the Interpreter replied, He that owns that farm 
on the right hand, which you behold in fo fair and flcu- 
rifhing a condition, is the king's tenant, as likewise is 
the other, for both the manors belong to the king of 
the country : Now upon a time the King taking his pro- 
grefs this way, and being informed that he had two fair 
farms in this place untenanted, and that, for want of 
looking after, they were both run to ruin, (for at that 
time they were both alike) he put them presently into 
the hands of thefe two men who live in them now, tel- 
ling them withal, for their. encouragement, that they 
fliould not only live rent-free, (faving fome homage to 
be paid at his court) but ihould alio be removed to 
places of ineftimab'e dignity and v.due, provided they 
would be induftrious and cleanfe the farms, and im- 
prove them with the bed hufbandry they could becaufe 
J;e loved not that any of the crovi n lands mould run to 
ruin ; thefe two men were put in pofiession of the farms 
and each had his houfe and land apart. 

Now the man on the left hand taking a furvey of his 
new farm, and finding it all grown with weeds and bri- 
ars ! covered with ftones ; the fences down ; wild beafts 
ranging up and down in the grounds, and all things like 
a wildernefs, he fat down and folded his arms despair- 



the pilgrims' progress. 375 

ing ever to cleanfe his farm, or bring it into any order; 
fo he fell to noting and drunkennefs ; to gaming and 
wantonneis. never regarding his farm, or la much as 
once thinking of it ; fo that he is run deeply in debt, 
and has loft his reputation among all his neighbours ; 
and unlefs he fpeedily take up, and fet himfelf to 
cleafing and manuring his farm, he will certainly fall 
into the King's difpleafure, who will caft him into prifon 
for neglecting his farm, (for {o he threatened them at 
the firft) whence he cannot efcapetill he has made full 
fatisfaction to the King for his heinous offence. 

But, on the contrary, the tenant on the right hand 
having furveyed his farm in like manner as the other did, 
and finding it in die fame condition, all run to ruin and 
diforder, he confidered with himfelf the great favour he 
had received in being intruded with one of the King's 
farms, how heinous a crime it would be to flight fuch 
a benefit as was propofed to him, both for the prefent 
and future if he would but improve his gift: then he con- 
fidered like wife, that tho' it was a great farm, and all in 
a manner like a wildernefs, ye«: by endeavouring every 
day to cleanfe, in time he mall compafs the whole. 

Thefe confiderations made him fet about it with all 
fpeed, and he began by little to weed and remove the 
{tones off from the ground j and fo, by daily labouring 
at it, he at length reduced it to this good order you fee 
it in now ; and he is in allured hopes of obtaining the 
King's promife, and of being removed to a more noble 
and honourable (ration. 

In my opinion, faid Tender-confcience, the farmer on 
the left hand is very much to blame in neglecting so fair 
an opoitunity of raifing himfelf : had he but followed 
the fleps of hisoppofite neighbour, and done fomething 
every day towards the cleanfing of his farm, he might 
by this time have reaped the benefit of it, and bad the 
returns of plentiful crops, befides the continuance and 
increafe of the King's favour, who would, no doubr, 
in time, have been as good as his word. 

Interpreter. Juft fuch, faid the Interpreter., is the 
condition of you travellers, who come from the] valley 
of Dellruction, and are going to the region of life and 



376 the pilgrim's progress, 

glory: the King of that plaGe only requires 
husband well his gifts and graces, to imr. 
ler.ts, and preferve co the end of your pi 
then you will be tranflated to eternal manfions. I 
the way to do this is, not to be dif t . : J with 
length of your journey, nor frightened with the ajppre- 
henfions you may have of the difficulties to b'- 6ver- 
come, and the dangers to be. encountered by the way, 
but you mutt arm yourfelf with a firm refolution to go 
thro' all, making fome pfogrefs every day ; for to (land 
ftill is to go back ; and therefore, like the wife and in- 
dnftrious farmer on the right hand, who every day weed- 
ed and floned fome part of his grounds, fo miift you 
daily go on, and gain ground j thus, like him, you will 
in due time perfect your labour and travel, and ftnifli 
your courfe with joy. 

The Interpreter gave him many more good counfels 
and admonitions, as they walked along, till they came 
to the highway that was fenced in on either fide with 
the wall of Salvation, and there the Interpreter gave 
to Tender-confcience the King's royal pals, fignifying 
to him that it would be of Angular ufe to him through- 
out his journey to the heavenly Country : fo wifhing 
him a profperous journey, and eternal happinefs, he bid. 
him heartily farewell. 

Then Ifaw in my dream that Tender-confcience wept 
when he was to part with the Interpreter, being raviihed 
in fpirit with inexprelTible love to his company, foras- 
much as he had healed his wounds, entertained him mod 
courteously, ihewe.d him many excellent and glorious 
things, and givenhim the King's warrant or pafs, where- 
by he mould be enabled to travel more fecurely and 
quietly to the region of life : befides, he was naturally 
very affectionate and could not brook a feparation from 
fuch a friend without burfting into tears j but at length 
overcoming his paffion, he (et forward on his journey, 
and came to the place where the crofs flood, where 
Chrillian's burden fell from off his back, and tumb- 
ling into the fepulchre (which, was at the bottom of the 
riling ground whereon the crofs ftood) was there buried. 



THE PILORIMS* PROGRESS. tfj 

Now I faw in my dream, that hard by ihe crofs were 
builttwohoufes; the one was called the Houfe of Mourn- 
ing, and the other was called the houfe of Mirth j and 
they were lituated on each fide of the crofs, the one on 
the right hand, and the other on the lett hand : now as 
Tender-confcience kept the path up the hill, there 
came out of the Houfe of Mirth lome young Men to 
meet him, and they fpake to him, faying Whence 
Cornell thou, and whither art thou going; Then Ten- 
der-confcience made anfwer, I am come from the valley 
of Deftruclion, and am going to the heavenly city, the 
region of life and glory ; but I perceive it grows late, and 
I am a ftranger in the way, and therefore would gladly 
take my repofe this night fome where hereabouts, if I 
might find fo much favour among any of the inhab tants 
of this place : then the young men made ant'trer, and 
faid, There are none but thefe two houfes which thou 
feed, in all thisparifh, that give entertainment to ftran- 
gers, and if thou wilt go along with us to yonder house 
(pointing to that on the left hand) there thou wilt find 
good ufuage, merry company, and all things that your 
heart can wifh, for, and in the morning we will travel 
along with you, for we only lodge there to-night; and 
in the morning will fct forwardtoward the heavenly city. 

By fuch enticing words and perfuafions as thefe they 
prevailed upon Tender-confcience to go along with 
them < y but as he drew near to the houfe he heard a great 
noife, as of them that make merry, finging, dancing, and 
playing upon mufical inftruments, with much laughter: 
at which Tender-confcience was greatly aftonifhed : but 
as he came up to the houfe he faw written over the door 
thefe words, This is the House of Mirth : then he re- 
memberedthe words of the wife man, That it is better 
to go to the Houfe of Mourning, than to go to the 
Houfe of Feafting, Eccles. vii. 2. 4. And again, The 
heart of the wife is in the Houfe of Mourning, but the 
heart of Fools is in the Houfe of Mirth. 

So he alked the young men what that houfe was called 
on the other fide of the crofs, and they told him it was 
called the Houle of Mourning; moreover they railed 
and fcofted at the people that live<3 in it, and told hi,n 

3B 



$J% THE PILGRIMS' PROG&ESS. 

that none but a few dull phlegmatic fools ever frequent- 
ed it; but Tender-confcience weighed more the words 
of the wife man than their flanderous tongues, and told 
them he would feek a lodging at the Houfe of 
Mourning. Then they laughed at him, and called out 
to the reft of their companions to deride him ; but he de- 
parted from them, and palled by the crofs, at the fight of 
which he was tranfported with unspeakable love, grief 
companion, and fuch like affections, the young men 
and their companions all the while following him, and 
making a mock at his tendernefs : and as he wept at the 
foot of the crofs, they fell alaughing, ranting, and roar- 
ing, till at length he rofe up and made hafte to go to the 
Houfe of Mourning; where he was no fooner arrived 
but two grave, yet comely women, bid him kindly wel* 
come, faying to him, We faw now you were like to be 
feduced into the houfe of Mirth, and we rejoiced to be- 
hold your refolution not to enter into that feat of vanity 5 
we alfo faw your confiancy in withftanding their feoffs 
and mockery, and how you were not afbamedofthe 
crofs, but the, fight of it pierced your heart with divine 
love, and caufed your eyes to pour out rivers of tears, 
while thofe profane wretches laughed you to fcorn ; all 
this we beheld with great fatisfaction ; and now come 
in, thou bleffed of the Lord, and reft in this place till 
to-morrow, and then thou mayeft go in peace : fo Ten- 
der conference went in along with the courteous ma- 
trons, who wafhed his feet, and having refrefhed him 
with a moriel of bread and a little wine, with a few 
figs, raifins and almonds, they fell into d fcourfe about 
the perfon who Suffered death on the crofs ; and the 
eldeft matron fpoke to t his effect : 

Eld. Mat. How vain and profane are thefe poor 
wretches who defpife the crofs of Chrift, and are become 
bitter enemies, both to him and his fufferings ! they pro- 
fefs to believe in God: and worfhip him yet at the fame 
time, give both him and themfelves the lie in their prac- 
tice: they profefs to believe Chrift crucified for our sins 
yet at the fame time, they crucify him themfelves afrefh 
and put himto an open lhame. They lay an embargo 
on their faith, and fufFer it not to launch beyond the nar* 



THB PILGRIMS PROGRESS. S79 

row limits of their fenfes ; and taking up their religion 
on the credit of flefh and blood, there carnal pafiions are 
made the ftandards of its practice ; and whatfoever 
thwarts their lufts, is banifhed their converfation.— — 
Hence it comes to pafs, that what at firtl efteemed 
dull and unpleafmg, is, by degrees flighted and new- 
lefted, till at length it is become the object of their 
fcorn and derifion, as you fee experimented in the 
Houfeof Mirth this evening. 

Young. Mat. And that which is the more iurprifing 
is, that thefe very perfons pretend to be honourers of 
the erofs, and difciples of Jefus Chrift : their houfe is 
built as near the crofs outwardly as ours is ; and yet, 
at the fame time, they are enemies to thofe who tread 
in the fteps of Him who fuffered that ignominious 
death for our fakes. 

Tender-confcience. Ay faid Tender-confcience, the 
three young men told me they were going toward the 
heavenly city as well as I, and if I would repofe myfelf 
in the Houfe of Mirth this night, they would bear me 
company on the morrow j but as foon as they perceived 
I would lodge in the Houfe of Mourning, they turned 
theircomplimenrs into feoffs, theirpretendedcivility in- 
to real rudenefs, and their feigned pious purpofes into 
open profanenefs ; railing at you and your houfe, and 
all your guerts j deriding and laughing at me for a fool 
and madman, like thofe Greeks to whom the cross of 
Chrifc was foolilhnefs, and, all that bore any affection to 
it were esteemed as the off icouring of all things. Such 
was my' entertainment among them $ for whereas before 
they were merry in the houfe, finging, dancingand play- 
ing on inftrurnents of mufic ; fo foon as the three young 
men gave intimation to them of my defign, they forfook 
their melody, and came runing out of the houfe to 
mock and deride me, ranting and roaring, and raifing 
great laughter while I fat weeping by the crofs. 

Eid. Mat. It is worth one's obfervation, to fee by 
what degrees men arrive at that ridiculous vanity, as 
well as notorious impiety. Firft, they let loofe the reins 
of their wanton humour in trivial and fmall matters de- 
lighting in nothing fo much as a jeft or droll in ordinary 
3B2 



3S0 THE PILGRIM'S PROGRESS. 

converfation $ thus having habituated and ufed them- 
felves to a jocular vein, they can hardly forbear to play 
the wag with things of more ferious importance, as 
the affairs ofjuftice, and the public ftate -, then being as, 
it were, fteeled and hardened in this wanton humour, 
they at laft fall to mocking and jefting at the most holy 
and religious things, verifying the faying of the wife 
man, He who contents little things fhall fall by little 
and little. Certainly vain mirth and exceffive laughter 
do but raife a duft in the eyes of the foul,, and interrupt 
her more ferene and fteady profpect of better things 
and the moft innocent jefts may be reckoned like mufh 
rooms, which, well ordered and fpiced, may do no harm 
but can do no good. Whatfoever habit the foul gets, it 
is hard to remove it ; and the habit of exceffive laugh- 
ter is moft difficult to be overcome, becaufe it is a 
faculty effential to our nature to laugh j and he that 
gives way to it and to common jefting, betrays his mind 
to an unmanly likenefs, and an habitual vanity, which 
afterwards he will find difficult to root out. And there- 
fore, feafonable was the advice of the apoftlePaul, when 
he counfel-ed the Ephtfians, Eph. v, 4. to avoid 
fooiifh talking and jefting; and the Theffaloniahs. 1 
Thes. v. 22. to ab'tain from all appearance of evil. 
Now what was fair) to them, no doubt, was written 
for our inftruclion ; and all Chriftians are obliged to ob- 
ferve their fage counfels in this as well as other matters 
and not to pick and choole what counfels we please to 
obey, tis if we would compound with God for quarter 
or half performances of his will. And though this pro- 
hibition of vain jefts and foolifh mirth feems to be of 
fmall moment with fome, yet it is good to obferve 
every title of the word of God with great reverence : 
and you have done the part of a wife man in forfaking 
the Houfe of Mirth, and coming to the Hou'fe of 
Mourning ; for they think this life to be but a paftime 
or a market for gain, Ifa* v. 12, 13. Theydrink 
wine in bowls : the harp and the vial, and the timbrel 
and pipe are in their feafts ; but they regard not the 
work of the Lord, neither confider the operation of his 
hands 1 therefore hell hath enlarged herfelf, and. opened 



TKE PILGRIM'S PROGRESS. 38 1 

her mouth wi'hout meafure, and their glory, and their 
mult tude, and their pomp, and he that rejoiceth among 
them, fhall dcfcend into it. 

Youn* Mat. Neither is it lefs worthy of remark, by 
what artifices and mifreprefentations the people belong- 
ing to the Houfe of Mirth do endeavour to affr'ghttn 
travellers from coming to our houfe, bring ng an ill 
name upon it, and telling them we are fad melan- 
choly folks, nothing to be heard here but fighing, 
lamenti' g, and groaning; and that many. poor travel- 
lers have been driven to defpair in this place, and 
made away with themfelves. Whereas there is nothing 
of this true; for our forrow is not worldly forrow, 
which bringeth death, but mourning and repentance 
unto life, which necdeth not to be repented of. In our 
fighing we rejoice, and in our tears we fmile, as it is 
written, They that fow in tears fhall reap in joy : and 
the deepeft of our groans are but fore runners of the foul's 
triumph over fin and d> ath : and there is fn near a neigh- 
bourhood betwixt this kind of grief and the molt exalted 
pleafure, that it is hard to diftinguifh between the one 
and the other. While our eyes rain tears, the clouds 
that caufe them are fcattered from our hearts; and that 
very tempefts offighs and groans which threaten to rend 
our breads in pieces, doth but fweep and cleanfe the 
air of our fouls, and renders it more calm and ferene 
than it was before ; thus fpringeth light from darknefs 
peace from war, and life from dea*:h. And fo far is this 
home from leading any unto defpair, or to be the occa- 
fion of any deftroying thcmfe'ves, that, on the contrary 
many that have come from the Houfe of Mir h in that 
condition, when their means were all fpent in rioting 
and vain mirth, have defired harbour with us, and in 
a little time have recovered their judgement, reafon, and 
fenfe again, and have gone away full of comfort and 
fatisfacltion. 

Now by this time it g«-ew too late, and they broke up 
company, caufing one of the houfehold to fhew Tender- 
eonfcience to his lodgings, having wifhed him a good 
repofe : he, returned them hearty thanks for their good 
©ounfel and edifying difcourfe, took his leave for rh it 



THE PILGRIM'S PROGRESS, 



evening, and went to reft. In the morning he rofe 
early and prepared for his journey, being extremely 
pleated with the entertainment he found in this place, 
fo that he burfl out a finging in his chamber, 



Blessed be God, who travellers doth guide, 
And with his wings from dangers them doth hide. 
My foot had well-nigh, slipt, when I was led 
Within the House of Mirth to take a bed : 
But better things remembering, I retir'd, 
As I was by the grace of God inspir'd; 
TheylaughM I wept; they mock'd, while I did wail; 
And at the House of Mourning they did rail. 
The House of Mourning solid joys doth bring, 
Whilst that of Mirth behind it leaves a sting. 



Now whilft he was finging thefe last words, he heard 
a very great noife without; and looking out of the win- 
dow, he law feveral of thofe that belonged to the Houfe 
of Mirth; who had befet the Houfe of Mourning, and 
demanded to have the man delivered to them that came 
in there the lad night. This put Tender confeience in- 
to no fmall fright, fo that he fell to prayer, and behold, 
three ihining ones appeared to him, and bid him be of 
good cheer, for they would deliver him out of his ene- 
mies hands: then OLe of them breathed on him, faying, 
Be thou changed, and he was immediately transformed 
and became a new creature ; and his face, which before 
looked meagre and pale, now became ruddy and min- 
ing, his' fparkling like diamonds, fo that thofe who 
had ktn him before could not know him. Then the 
fecond prefented him with a change of raiment, clothing 
him with a white robe ; wheeas before he was in a crim- 
fon coloured garment. The third alfo fet a mark in his 
forehead, giving him fuch a roll, with a feal upon it, as 
Chriftian had given to him ; fo the three mining ones 
pronounced a bleffing on him, nnd bid him go away in 
peace, for that no evil mould befal him. Then Tender- 
confeience acquainting the matrons what had happened 
to him, and talking his leave of them, went boldly out 
■with his crutch in his hand, and paffed through the midft 



THE PILGRIMS PROGRESS. 



3°J 



of the liers in wait, and no man knew him, or had 
power to fay, Who arc thou ? but he departed from 
them in peace, as the mining ones had foretold him. 

Then I faw in my dream that Tender-confcience 
walked a great pace till he was out of fight of the houfe 
and of the liers in wait; for he had ftill fome dread re- 
maining upon him, which fpurred him on to haften out 
of their reach. Thus he walked till he came to the foot 
of the bill Difficulty s and having drunk nothing that 
day, he Hooped down and drank of the fpring that ran 
by the bottom of the hill : then he fat down a while and 
confidered which way to go j for there were three paths, 
one right up the hill, and the other two went round by 
the bottom of the hill on the right hand, and to the left. 
The path which went ftraight up the hill was very Iteep 
and cragged, and that which went round the bottom on 
the left hand was broad and even, curioufly fhaded with 
rows of trees on each fide, and the fprings winding 
along by the path fide, which was very pleafing and in- 
viting : and the path on the right hand was alfo fmooth 
and even, fhady and pleafant, and feemed to wind 
about upwards j fo that Tender-confcience thinking 
that this path would bring him to the top of the hill, 
as well as the Iteep one, he made choice of it : now the 
name of this path was Danger, and the name of the 
other on the left hand was Deftruction; fo he went in 
the path of Danger, which brought him up round by the 
fide of the hill into a great wood, which he entered, the 
path leading him through the middle of the wood. 
Now the wood feemed very pleafant and delightful at 
the firft entrance, the birds finging on the trees, and 
the wind ruffling the leaves, made a very fweet harmo- 
ny, and the path was green and fmooth : but as he 
walked farther in, the trees overfhaded it, and flood 
fo thick that it feemed dark and d final ; moreover he 
heard howlings and roarings of wild beafts, for the 
wood was infefted with wolves, bears, leopards, dra- 
gons, and other fierce creatures of prey, whicn made 
Tender-confcience to tremble for fear, and h;s heart 
fail within him, fo that he immediately leturned 
again by the fame way by which he came in ; and he 



064. THE PILGRIM 5 PROGRESS. 

ran as faft as he could till he got clear back again out of 
the wood, and then he flackened his pace by degrees, 
till at lcnght he came to the fpring at the bottom of the 
hill Difficulty, and there fat down again to confider 
which wav he fhould go, or what courie to take: at 
length, with much mufing, he called to mind that fay- 
ing, Narrow is the way that leadeth to life, and few 
there be that find it j and again, Broad is the way that 
leads to death, and many there be that enter in thereat. 
So he viewed the path that led directly up the hill, and 
it was exceeding narrow j and the other two paths that 
went round by the bottom were very bfoad : upon 
which he prefently concluded that he muft take the 
fteep and narrow path, how difficult soever it feemed 
to flefh and blood. So up he went, panting and gafp- 
ing for breath, fo tirefome was that way i and by that 
time he had got halfway up the hill he was very much 
fpent, and grew fo faint and giddy, by reafon of the 
great height, and fteepnefs of the afcent, that he was 
ready to tumble down backwards again. At length he 
came up to a place where was a cave in the fide of the 
hill, and at the mouth of the cave fat a man, whofe 
name was Good refoiution. Now he feeing Tender- 
confcience coming up the hill panting and gafping, 
and almoft beat offhis legs, faluted him in this manner; 

Good res. Brother, 1 fee that thou art weary and 
faint, therefore 1 pray thee turn in here with me into 
this cave and reft thyfelf awhile ; and when thou haft 
refrelhed thyfelf, and gathered ftrength, then go for- 
ward in the name of the Lord. I am placed here by 
the King's order, to adminifter relief to poor tired 
Pilgrims. 

Tender-con. Then faid Tender-confcience, Sir, I 
thank you for your kind invitation, which I gladly ac- 
cept of, for indeed I am quite fpent, and my heart fails 
me. 

So he went along with the man into the cave, and 
they fat down together in feats cutout of the folid rock. 
Now 1 faw in my dream, that the room where they fat 
was pure aiabafter, and did let in certain fky -lights at 
the top, which gave Tender-confcience a view of the 



THE PILGRIMS' PROGRESS. • 38$ 

many rare pieces of antiquity cut out of the rock j Heb. 
x i- 4> 5> Jj *' There were the figures and reprefenta- 
tion of many famous worthies, ar.d renowned men of 
old, who, through faith, had done many marvellous 
things. There was the representation of Abel offering 
agreater and more Acceptable facrifice than Cain j and 
of Enoch, who walked with God, and was rranflated 
without feeing death : and of Noah, who was an hun- 
dred and twenty years in building the ark, to the laving 
of his houfehould, and the kinds of all living creatures. 
There was alio the reprefentation of Abraham, who 
when he was called, obeyed God, to go out into a 
place which he mould afterwards receive for an inherit- 
ance, and he went out not knowing whither he went. 
There was alfo reprefented, how by faith he abode in 
the Land of promife as in a ftrange country, as one that 
dwelt in tents, with Tfaac and Jacob, heirs with him, 
of the fame Promife : for they looked for a city having 
a foundation, whofe builder and maker is God. All 
thefe men lived in faith, believing the promises and re- 
ceiving them thankfully, confcfling they were Pilgrims 
and ftrangers on earth. For they that lay fuch things, 
declare plainly that they leek another country. For if 
they had been mindful of their own country from 
whence they came out, they had leisure to have return- 
ed j but they defned a better, that is, an heavenly ; 
wherefore God is not afhamed to be called their God, 
and hath prepared for them a city. 

Now Tender-confcience was greatly pleased, and 
much comforted with the fight and consideration of 
thefe things $ fo he looked farther, and there he faw the 
reprefentation of Abraham offering up Ifaac (to whom 
it was faid, In Ifaac lhall thy feed be called)and of Ifaac 
blefTmg Jacob and Efau : and of Jacob blefling his 
fons, the twelve patriarchs. Then he looked on that 
fide of the room which was oppofite to the entrance of 
the cave, and there was reprefented in alabafter work, 
how Mofes, when he came to agei refufed to be called 
the fon of Pharaoh's daughter ; choofing rather to fuffer 
affliction with the people of God, than to enjoy the 
pleafures of fin for a feafon ; and how he forfook Egypt, 

3C 



J86 THE pilgrims' progress. 

Kot fearing the king's wrath, but regarding himwho is 
lnvifible ; and how he led the people of Ifrael through 
the red fea, as on dry land, which the Egyptians at- 
tempting to do, were all drowned ; and how the walls 
of Jericho fell down at the found of their rams-horns. 
Many more things were reprefented, as the famous a&s 
of Jofiiua, Gideon, Barak, Sampfon, and Jephtha* 
alfo of David, Samuel, and the prophets, who through 
faith fubdued kingdoms, wrought righteoufnefs, ob- 
tained the promifes, (topped the mouths of lions, 
quenched the violence of fire^ escaped the edge of the 
fword, out of weaknefs were made itrong, waxed va- 
liant in the battle, turned to flight the armies of the 
Aliens : and of others, who have been tried by mock- 
ingsand fcdurgin^s, by bands and imprifonments, who 
were (loned, and hewn alunder, tempted, and (lain, 
wandering up and-down in fheep and goat fkins being 
deititute, afflicled, and tormented, whom the world 
was not worthy of, they wandered in wilderneffes and 
mountains* in dens and caves of the earth : and thefe 
all, through faith, obtained a good report, and receiv- 
ed the -promises. 

The Whole room where they fat was adorned with 
fuch kind of figures as thefe, whichTender-confcience 
viewed with a great deal of delight, and he took cou- 
rage from thefe glorious patterns : his fpirit, which be- 
fore languifhed, now began to revive and flourilh with- 
in him, fo that he burft out a finging in this manner % 



Ah, puny soul ! faint hearted mind ! 
Weak as the chaff before the wind ! 
Long have I waver'd to and fro, 
But forward now I'll boldly go ; 
Since me such noble patterns move y 
I'll mount the hill on wings of love. 
Methinks my heart within me burns, 
And all inflam'd to God-ward turns ; 
What tho' in seraphic fire, 
My ravish'd spirit should expire I 
Yet, Phoenix like, it will revive, 
And in immortal glory live. 



the pilgrims' progress. 387 

Then Good-refolution feeing Tender-confcience fo 
mightily refrefhed with the things that he had feen, told 
him that he had yet greater things than thefe to mew 
him, fuch as would even ravifh his foul with joy to be- 
hold : fo he had him out of that room, by a long entry 
or paffage cutout of the rock, and full of fky-lightsthat 
were let in at the top, and brought him to another cave, 
where dwelt a man named Contemplation. The man 
fat ftill in a chair of pure diamond, muling and filent ; 
neither faid rhey any thing to him, or he to them : but 
juft as he faw them enter he drew back a curtain which 
hung before the fartheft part of the room, and veiledhalf 
the room, fo that when any one came in at firft he could 
not fee what was in the fartheft part of the room ; but 
fo foon as the man Contemplation had, with a firing 
which he held in his band, drawn back the curtain* 
what- goodly and glorious fight was there : for that 
part of the room was fo contrived, that, by letting in a 
certain fky-light from the root of the cave, your eyes 
are immeadiately furprifed with a thoufand fplendors : 
and that part of the cave, though an entire rock of dia- 
mond was fo artificially polifhed, that, by the reflection 
of the fun-beams, it represented to you a rnoft glorious 
city, whofe ftreets are paved with pure gold, and the 
walls of precious ftones, the inhabitants walking up 
and down in Jong lobes, and glittering like the (tars; 
alio it reprefented the King of that place fitting on a 
throne of glory, a fiery ftream iffuing from before him; 
thoufands of thoufands miniltered unto him, and ten 
thoufand times ten thoufand Rood before him, whofe 
faces were like the lightning, and their eyes like lamps 
of fire, their arms and their feet were like polifhed bra/s ; 
in fhort, the whole appearance was full of luflre and 
magnificence^ 

Tender-confcience was aftonifhed above meafure at 
the fight of thciet glorious things, and ravifhed with an 
inexprefiible delight, infomuch that he wifhed to live 
and die in that place, for he had never yet seen such a 
goodly fight before in all his life; he continued gazing 
on the lovely obje&s, neither could he take his eyes off 
from looking, till fuch time as Good-refolution drew 

3 c 2 



388 the pilgrim's progress. 

the curtain figain, and fo veiled them from his fight, for 
he was afraid left, by too long gazing on fo much 
brighthefs, his eyes might receive fome damage remem- 
bering that faying of the wife man : Hethatgazethupon 
majefty mall be oppreft with glory j fo he had him back 
again through thepaiTage that led to his own cave j and 
*vhen they were come into the cave he defired Tender- 
confcience to fit down and meditate on what he had 
feenj fo Tender-confcience fat down to meditate, 
while Good-refolution got ready a imall collation of 
fruits, of herbs, and of wine to refrefh him, and make 
him more vigorous and active in going up the reft of 
the hill. 

Ob, Sir, faid Tender-confcience, trouble not yourfelf 
for me, nor take any care about meat or drink, for what 
I have feen fince my coming into this place is both 
meat anri drink to me ; 1 fee! myfelf ftrengthened by it, 
and my fpirits enlivened, fo that methinks I could even 
fly up ihe reft of the hill. 

Then Good-refolution made anfwer : If the bare fight 
of thefe glorious things has wrought fuch a wonderful 
effect upon you, how much greater influence may be 
expected from the mature confideration and application 
of them ? If the bare view of the landfcape be fo plea- 
fant, how much more delightful will it be to think the 
city there reprefented is the place whither you are-go- 
ing, and that you fhall live therefor ever and be cloth- 
ed and crowned with .obes and cjowes of endlesf 
glory ? But I muft warn you of one thing that will hap- 
pen to you a little after your departure from th's place, 
as it does ufually happen to all pilgrims whp have feen 
the glorious things of this cave, for left they fhould be 
exalted above meafure through the abundance of reve- 
lations, there is generally given unto them a thorn in the 
flefh, the mdTenger of Satan to buffet them, becaufe 
they mould nor be exalted above meafure ; and thus it 
is like to befall you when you are gone from this place. 
Nov/, to the end you may not be difheartened when this 
thing come to pafs, I tell you of it now, that, being 
fore-warned, you may alfo be fore-armed j and I exhort 
you to have always in your mind the famous examples 



PROGRESS. 389 

of thofe worthies which you fee reprefented before your 
eyes who ftemmed the tide of worldly crofies and perse- 
cution, flood the brunt of all manner of temptations, 
till having at lad weathered the point, and got theftart 
of the world, the flelh and the devil, they entered into 
the joy of their Lord, and took pofseflion of an ever- 
lafting inheritance. Thefe things you ought always to 
have in remembrance as you travel along, and efpecially 
when you meet with any temptation or danger as you 
muftc-xpect in th's journey: at fuch a time you ought 
to reflect on the glorious things you faw in my cave, 
and in the cave of Contemplatiou, and in fo doing you 
will find great comfort and rtlief 

So he defired Tender-confeience to refrefh himfelf 
w'th fuch entertainment as his cave afforded : alluring 
liim, that though it was plain and homely diet, yet he 
was heartily welcome to it, and would find the benefit 
of it as he went up the reft of the hill ; then Good-refo- 
lution, after the repaft was over, renewed his counfel 
to Tender-confeience, and told him what houfes and 
inns he fnouid ufe thereabouts in his way, and what he 
fhould refufe and avoid, adding many wholefome in- 
ftructions. At length Tender-confeience full of cou- 
rage and joy, took his leave, giving him humble thanks 
for his favours he had done him. 

Now 1 fa«v in my dream, that by that time Tender- 
confeience was got a pretty diftance upward from the 
cave, he was met by a man whofe name was Spiritual- 
pride, but Tender confeience knew not his name at 
firft : fo the man faluted him in this manner : Hail, 
thou beloved among the fons of men, thou darling of 
the King of Heaven, who haft undertaken a great and 
tedious pilgrimage from the valley of Deftruction, 00- 
ward the region of life and glory ; who haft efcaped the 
tempations of the House of Mirth, and rather chofen 
to go into the houfe of mourning ; who haft efcaped 
the paths of Danger and Deftiuction, and haft nobly 
ventured to afcend up the unpleafant and rugged path 
of the fteep hill Difficulty ; and haft entered into the 
cave of Good-refolution, and feen the glorious things 
of his cave, and the more glorious things in the cave of 



39° THE PILGRIMS* PROGRESS. 

Contemplation." Now I am fent to congratulate thy 
fiiccefs, and to tell thee that thy journey is at an end; 
thou haftal! along fought the good fight, thou hall kept 
the faith, and now thy courfe is flnifhed, and there is 
laid up for thee a crown of i ighteoufhess : come, turn 
in with me, and I will fhew thee thy reward, which is 
fecured for thee, and thou needeft not travel or toil 
thyself any more, but take up thy reft with me. 

Then Tender-conscience was much aftonifhed at the 
man's words, and wondered how he could tell him fo 
exactly what he had done, and where he had been ; and 
he laid within himself, Surely this man is a prophet, or 
greater than a prophet : fo he began to be puffed «p in 
his mind, to think how the man called him the beloved 
among the fons of men, and the darling of the King of 
heaven. Surely, faid he in his heart, My lot is fallen 
in goodly places, 1 have a fair inheritance: fo he fol- 
lowed the man, who led him a fide out of the path that 
led him directly up the hill, and brought him to an ex- 
ceeding high rower, whofe top was much higher than 
the" top of the hill itfelf; but before they came to the 
tower, even as they were going along, Tender-con- 
fcience cafe his eye upon the back of the man, and there 
he faw written Spiritual pride ; io he remembered the 
counfel of Good-reiblution, how, among the reft of h s 
whoiefome inftructions he bide him beware of Spiritual- 
pride, who would certainly meet him on the way, and 
endeavour to feduce him to the tower of Lofty-thoughts 
and when he had got him to the top 5 would call him 
down- head long, and break him to pieces. So Tender- 
comcience made no more ado, but lan away as fall as 
he could, bick to the path again, and fo went forward 
tip the hill, rejoicing that he had efcaped from Spiri- 
tual-pride, who with flattering fpeeches and deceitful 
words fought to entice him out of the way, and bring 
him to ruin and fwift deftruetion. 

, Then I looked after Tender-conscience, and faw that 
he went a great pace upward till he came to the top of 
the hill, even to the ftage that was built to punim fuch 
■upon, who mould be afraid to go farther on pilgri- 
ma|e, where Miftruft and Timorous had their tongues 



THE PILGRIM^ PROGRESS. 39I 

bored through with ?n hot iron: for endeavouring to 
hinder Chrittian in his journey, as was to be read on 
the plates that huug before the ftar>e. 

Now I saw in my dream, That as Tender conscience 
went aiong, an old man met him in the way, whofe 
name was Carnal-security, and he fpake to Tender- 
confeience in this manner : Friend, whence comeft 
thou, and whither art thou going ? 

Tender-c n c.ie -ce rcpiied, Sir, I am come from the 
valley of Dc ftru&ion, and am travelling toward the 
heavenly country. 

Carnal-fee. Truly you have undertaken a great and 
haaardous journey, and the perils you have gone through 
are man : but now the worft of your way is pa ft, the 
reft bei: g oMjeafarit, fife, and eafy, it is convenient for 
you ' < left yourfeif awhile alter your ts»ils, and the 
we.ris m fteps you have trodden finceyou firft fet forth 
fro n your native country, and especially fincc you mult 
needs be tr cd and quite out of breath, through the ex- 
treme ft.-epnels of the hill Difficulty, which you laft 
afcended : therefore, if you pleafe to take up your quar- 
ters wit,h me, you mall be heartily welcome and you 
will be better ftrengthened and enabled to go forward 
on your journey 5 my houfe (lands not far off from this 
place, and if you will accept of my offer, I will be your 
guide to my habitation. 

Tender-confcience. Sir, I muft confels your civility 
is very acceptable to me, and very feafonable at this 
time ; for indeed I am pretty well beat out with travel, 
and, befides it grows towards night j therefore, if you 
pleafe, I will go along with you. 

So they Went along together, and the old man had 
him through a lane on the left hand of the high road 
which brought him to a (lately palace, whofe gate flood 
wide open, and they came unto the firft court, which 
was all green and full of flowers, having ft veral delight 
ful arbours artificially built round it, and a cryftal foun- 
tain in the middle of the court : there were alfo beauti- 
ful trees planted rouud it, on whole boughs innumerable 
birds of feveral kinds fat chirping and finging w th ad- 
mirable harmony : fo as they walked togeth t profs the 



392 the pilgrim's progress. 

court, there met him an ancient lady, accompanied by 
two beautiful young damfels, on whom fhe leaned : the 
name of the lady was Intemperance, and (he was the 
wife of Carnal-fecurity. Now it feems thefe two had 
built this palace to inveigle pilgrims, and fedu^e them 
out of their way to the heavenly country $> as the palace 
called Beautiful was built for the relief, comfort and di- 
rection of pilgrims in their journey ; but poor Tender- 
confcienceknew nothingofall this j he that had fo lately 
efcaped the fnare of Spiritual pride had laid for him, 
was now caught in the gins of Carnal-fecurity. 

Now I faw in my dream, That lady Intemperance 
bid Tender-confcience Welcome to her houfe, and fo 
did the two young damfels who attended her, who were 
her daughters ; the name of the one was Wantonnefs, 
and the name of the other was Forgetfulnefs : then fhe 
defired him to approach nearer the houfe ; fo they all 
walked together through the firft court, and came to 
the entrance of the fecond: there the lady Intemperance 
defired them all to fit down whilft fhe reached feveral 
bunches 9f grapes, which hung down from a vine that 
covered the place where they fat, and fhe fqueezed 
them into a golden cup, which fhe held in her hand, 
and having tafted thereof, prefented it to Tendercon- 
fcience bidding him drink it off; fo he did accordingly, 
and prefently he was intoxicated therewith, and began 
to dally with Mrs Wantonnefs : at which the lady In- 
temperance, and her hufband Carnal-fecurity, feemed 
not to be difpleafed, but rather to encourage him, by 
giving him another cup of the juice of the grapes which 
worked fo mightily in his weak head, that having tum- 
bled and dallied awhile with Mrs. Wantonnefs on a 
bank of fweet flowers, at lad he fell afleep in the arms 
of Mrs. Forgetfulnefs. Then they caufed him to be 
carried into the palace by two of their fervants, and 
laid on a foftbed in the beft chamber of the whole houfe 
refolving, if poflible, to win him by all means to tarry 
with them and not to go forward in his journey : to this 
end they prepared an excellent concert of mufic, who 
were planted out of the light of the bed where Tender- 
confcience iay ? yet fo a> they might be heard as plain 



TKE PILCRIMS' PROGRESS. 293 

as though they had been by his bed-fide, but could not 
beieen by him, if he fhould awake out of his fleep : 
and they were ordered to play the fweeteft airs and 
moft melodious tunes their heart could furnifh them with 
al! the while he was afleep, and likewife to keep on 
playing if he flionld chance to awake: for it was the 
nature of thefe grapes, of whole liquor they had drank 
Co plentifully, to make fome people fleep many years 
together, and others to lleep all their life time: and very 
few had the power to waken, efpecially in any fhort- 
time; and it was the nature of the muiic to create 
dreams in them that flept, pleafant, delightful, and 
enchanted dreams : and thoie who died ileeping were 
hurried out of the palace to a certain place, where they 
tumbled into the lake of destruction, which lake is at 
the end of the path which led to the left hand, at 
the bottom of the hill Difficulty; it is a burning lake, 
and has burned from the beginning of the world, and 
wiil do for ever and ever. Now this was the end of 
thofe poor wretches, who ■ being feduced into the 
houfe of Carnal-fecunty, and having drunk of the 
wine of fntemperance, and committed folly with Want- 
tonnefs, at length fell afleep with Forgetfulnefs, who, 
if they die fieeping, are forthwith caft into the burning 
lake, which is the fecond death. 

Now it came to pafs, that though Tender-confcience 
flept a great while, being lulled by the found of fuch 
incomparable melody; yet they having not taken notice 
of his ftrong crutch which he had in his hand, not 
knowing its fecret and wonderful virtues, did not re- 
move it from him ; by which means we at length awoke 
from his fleep, touting himfelf up, and wondering 
from whence all this delicious harmony might come j 
for his crutch being in his hand ail the while he flept, 
at length as he went to turn himfelf in his fleep, he 
hit himfelf a blow in the eyes with the crutch, which 
awaked him : Then he began to wonder, as 1 faid, 
where he was; and how he came there, and what mufic 
that was ; at length he called to mind, how an old man 
had invited him into his houfe very kindly, aqd how 
his lady had given him ofher wine to drink, and how 
3 D 



394 tke pilgrims' progress. 

he had dallied with Mrs. Wantonnefs,but could not 
call to mind how he came upon the bed, but concluded 
that he had been drunk, and fo brought into the pa- 
lace ; and with this thought, and the pleafant harmony 
of the mufic, he was juft ready to fall afleep again; 
but at' the fame inftant there came fuch a terrible clap 
of thunder as was almoft enough to awaken the 
very dead. At this his heart quaked within him, and the 
mufic ceafing playing; fo he arofe from his bed, and 
looking out at the window, he faw the air extremely 
darkened, faving only fome intervals of lightning, 
which accompanied with thunder, feemed to threaten 
the deftrudtion of the world. Poor Tender- confcience 
wept bitterly when he perceived fuch a dreadful tem- 
peft hanging over his head, and he in a ftrange place, 
not half way on his journey ; this made him very me- 
lancholy and penfive, and he burft out into thefe mourn- 
ful expreffions hv himfelf : 

Wretch that I am, what will be come of me ! where 
ihall I hide myfelf from the fierce anger of the Lord, 
or how Ihall I cfcape his heavy difpleafure; I doubt I 
have done amifs in coming into this place , and atleep- 
ing away my precious time, which is the reafon that 
God is angry, and thunders in the ears of my foul : 
horror and confufion fiafh through my confcience like 
lightning : I know not what to do, nor where to turn 
my face for comfort. 

Then he looked for his crutch, and could ,not find it 
at firfl, which made him lament grievoufly, but at laft 
he bethought himfelf on the bed whereon he flept j fo 
he ran thither, and there found it, to his no fmall com- 
fort and joy. Then he prepared himfelf to go down 
Hairs, but juft as he was about to go from the window 
where he ftood, there came another clap of thunder, 
which made the very houfe to ihake; and, after the 
thunder, he heard a voice whifper him in the ear, fay- 
ing, Get thee out of this place, and beware of the wo- 
man wiih the golden cup in her hand, and of all that 
belong to her, for h<?r ways are the ways of death; fin 
no more, left a worfe thing come unto thee. This made 
poor Tender-confcience to tremble a fretb, fo that the 
joints of his knees fmote one againft another, and he 



THE PILGRIM'S PROGRESS. 395 

haftened to go down ftairs, at which the muHc began 
to play agsin fo fweet'y, that he had much ado to leave 
it j but remembering the thundering and lightning a: d 
the voice he heard, he went refolutely down. Ard?.s 
he was going through the hall, he faw a table f r read 
with all manner of dainties, and heard the voices of 
young men cind mrdden?, as he though', fingir.g del i- 
ciouilv, which made him again {land ft; 11 awhile to 
liften to their mufic. Then came one to him, named 
Mr. Gluttony, and he defired him todit down and eat 
what he liked beft, telling him withal, that the enter- 
tainment he faw there before his eyes was prepared on 
purpofe for pilgrims, and how that many that were 
travelling towards the city ofSion did call in there, and 
partook of the dainties that place afforded, it bei no- 
built for the eafe and pleafure of pilgrims: then the 
young men and maidens frconced Mr. Gluttony to 
their long, while feveral instruments of mufic played to. 
them in concert j and this was their fon^: 



For-.:- piirrriras here mav eat and. drink, and sleep, 
;tthem in safetr their good Lord will keep. 
Fall tco, fall too, poor man, and cake your fill, 
In nature's pleasure there can be no ill 
In vain our King's indulgent hand supplies 
What peevish man his longing soul denies. 



This was enough to have daggered a (Tauter man 
than Tender confcience ; and he himfelf could not 
have refilled fo powerful a lempta ion, had it not been 
for the remembf ranee of the thunder and the voice. 
Alio he called to mind thai using of the holy Jefus, 
To do the will of my heavenly Fa: her is both my meat 
and my drink. So he turned away from Mr. Gluttony, 
and went apace out of the hall, without giving him one 
word, though he fallowed him, and intreared him to 
fit down and make merry with the good cheer that was 
before him. Then old Carnal fecurity met with him at 
the hall-door, which opened into the inner-court of the 
palace, and he took him by the hand, aildng him whi- 
ther he was °"oinfi: in fuch hafte ? 

1 1) 1 



39^ THE PILGRIM^ PROGRESS 

Tender-con. To whom Tender-confcience replied, 
I am going forward on my journey, 

Carn. Ay, but tarry and eat firft, for you have a 
long way to walk, before you will find another houfe, 
and therefore k is not convenient for you to go out 
fading from here, Jell you faint by the way. 

Tender. It is written, Man lives not by bread alone, 
but by every word that proceedeth out of the mouth 
of God. 

Cam. This is not applicable to your cafe, you muft 
not expect to be fed by miracles j meat and drink arc 
appointed for the fupport of our frail bodies, and 
therefore it is a fooliih preeifenefss to abltain from 
eating when we have abfclute need of it. 

Tender. Ay, but I have no fuch abfolute need of 
eating or drinking either at this time, it being early in 
the morning j and I have read in a certain book thus, 
Woe be to thee, Q land, when thy princes eat in the 
mornino j but bleffed is the land whofe princes eat in 
due feafon, for refrefhment, and not for riotoufnefs. 

Carn. /Neither is this faying any way applicable to 
you : for you are not a prince, but a poorplgrim ; and 
this is fpoke alogether of princes. 

Tender. Yes, ( am a prince, and am going to take 
pofTefllon of my crown and kingdom, for we are made 
kings and priefts unto Go^, and we ihall reign with 
him for ever; and therefore ceafe to perfnade me in 
this manner, or to retard my journey, ior 1 will go in 
the ftrength of the Lord my God. 

Carn. Well v fince you are fo obfrinate that you waif 
not hearken to my counfel in this po : nt, pray be ad- 
vifed to drink before you go at yonder vine, where 
you fee the grapes hang fo thick and plump. 

Tender, No, neither will I drink in this place, for 
I remember how I drank of the juice of thofe fatal 
grapes, and they intoxicated me, {o that I committed 
folly with Mrs. Wantonnefs, and flept away my time 
when I mould have been going forward on my jour- 
ney; and I believe you have a defign upon me to 
make me drunk again, or elfe you would not prefs lb 
hard. 



THE PILGRIMS' PBOGRESf, $g] 

Now by this time, as they went on talking together, 
they came to a fountain of water clear as cryftal, and 
Mrs. Wantonnefs was bathing herfeifin the fountain; 
who, when fhe faw Tender-confcience going out of the 
court with her father, ran out of the fountain, naked 
as fhe was, and embraced him, and prayed him to 
tarry awhile longer. This was a grievous temptation, 
and he knew not how to refift it, for fhe ufed fuch. 
alluring- arts and fawning tricks as had almoft conquer- 
ed him : but at length, calling to mind the terrible 
Thundering and lightning, with the voice which fol- 
lowe,-; them, he fuddenly fprangout of her arms, and 
ran away as faft as he could ; neither did he flop till 
he c-.me out of the outermoft gate of the palace, and 
till he got into the high-way again, where Carnal-fe- 
curit) fXrft kduced him, and then he went on finging, 



Tvly soul, like to a bird from fowler's snare 
Eacaped is, while after me they stare : 
Their ways are pleasant, but they sting at last, 
Woe be to them that in their net are cast. 
They spread their gins on every side for men, 
Seducing souls to their enchanted den : 
All's fair without, but rotten is within : 
Fair is the from, but black the guilt of sin. 



At length he came to the place where the lions lay, 
who began to roar at the fight of him, which put hini 
in a great fright, fo that he flood ftill ac firft ; but 
calling to mind what he had Caen in the cave of Good- 
refolution, concerning the danger that thofe brave 
worthies had encountered and overcome, he took cou- 
rage, and went boldly on his way, brandilhing his 
crutch towards the lions, at which they immediately 
ceafed their roaring, and lay ftill while he palled by, 
and came up to the gate of the palace called Beautiful 
where the porter flood ready to receive him: but firft 
he examined from whence he came, and whither he 
was going. 

Tender, Sir I am come from the valley of Deftruc- 



39$ THE PILGRIMS* PROGRESS. 

tion, and an goingtowards the holy Sion, or heavenly 
Jerufalem. 
Poter. Did you come in by the 'wicket-gate which 

is at the head of the way of life ? 

Tender Yes, Sir, and was directed by one Good- 
wit!, who kept that gate, to call at the houfe of the 
■Interpreter. 

Porter. Let me fee your pass, that I may fhew it to 
one of the virgins, who, iffhe be satisfied of the truth, 
will receive you hofpitably, and (hew you the civilities 
of this houfe. 

So Tender-confcience pulled out his p2fs, and gave 
it to watchful the porter, who immediately rung a bell, 
at which that virgin Difcretion came out, and the Por- 
ter told her who Tender-confcience was, and whither 
■he was going, withal giving her the Interpreter's pafs 
to read, which when fee had perufed and marked the 
seal, fhc delired him to walk in. So fhe had him to 
the hall, and there came to him Prudence, Piety, and 
Charity, and welcomed him Ip the houfe, and brought 
him a little wine and a few figs to refrefti himfelf at 
prefent, till dinner (hould be ready, for they fuppofed 
him to be weary and fpent with getting up the hill 
Difficulty, not knowing that he had taken along fiei J p 
in the houfe of Camal-fecurity. But he voluntarily 
told them how he had met with an old man, as foon 
a she was pad the ft age on the top of the hill, who 
invited him into his houfe, which, laid he, is a ilafely 
palace on the left hand of the high-road; so he told 
them all that had happened to him in that place, and 
how he was forced at laft to take to his heels and run 
away from Mrs. Wantonnefs. 

Then Piety defired to know his name, and he told 
her faying, My name is Tender-confcience. 

Well fays (he, Tender-confcience, you have efcaped 
one of the greater! dangers upon the road ;• for the old 
man who enticed you into his houfe is called Carnal- 
Security; and his wife is the lady Intemperance, who 
is always to be feeri with a golden cup in her hand, full 
.of enchantments, wheieby fne intoxicates, thofe. thar 
drink out of it. 

Tender Aye, fays Tender-confcience, I believe i at 



THE PI1GRIMS PROGRESS. ^99 

was the lady who gave me the juice of grapes to drink 
out of the golden cup, when we were entering the fe- 
cond court. 

Piety. And did you not fee her two daughters, Mrs. 
Wantonnefs;and Mrs. Foigetfulnefs ? 

Tender. I knew hot their names, faid he, but I faw 
two beautiful young damfels waiting upon the lady In- 
temperance, and I, being overcome with the llrength 
of the wine, fell to dallying with one of them, till at 
length I fell a ileep in the other's arms. 

Piety. Thefe are the fame that I mean, and they ufe 
to bewitch men to Deftruction, if once they came 
with their srms, efpecially if they fall afleep therein : 
but how could you get away from them again? for 
they ufe to have fo many tricks and artifices to entan- 
gle thofe that came once within their doors, that not 
one often gees out of their clutches without fuffering 
fome great damage ? 

Tender. Oh, faid he, I tarried talking and arguing 
the cafe with the old man fo long, that I had almoil 
loft the day : now, as we were difcourfmg together, his 
daughter came out of a fountain (lark naked, and em- 
braced me, ufing all the enticing words imaginable to 
ftay me from going away ; but I find myfelf not able 
to druggie, or re lift fo powerful a temptation, all of a 
fudden gave a fpring out of her arms, and ran away as 
hard as I could drive. 

Piety. In this 1 commend your conduct; for though 
it be laid, Refill the devil, and he will flee from you, 
yet it is to be underftood of other temptations. For 
when any one is tempted to unchafte or lafcivious 
actions, there is no time for difputing : a refolution and 
fpeedy flight is the only way to fecure the victory : the 
foul may (tand the battle againft adverfities, perfec- 
tions, crofTes, and the like, but thepleafures of theflefh 
muft be fubdued by retreating from them. He that 
toucheth pitch mill be defiled, fays the wife man ; and 
he that Hands capitulating with the temptations of urt- 
cleannefs is in danger to fall. The ioul> like wax is 
hardened by cold ftormy weather j but in the fun-fliine 
of profperity, and the heat of luft, ihe melts and be- 



40O THE PILGRIM S PROGRESS. 

comes effeminate and yielding ;;therefore well faid one 
of old, Flee youthful lull, which war againft the foul 
he does not fay, fland and face them, and refill them j 
but run away from them. It is in fome degree the 
fame in that common vice which this age does fo much 
and {q fharnefully abound in, I mean exceffive drink- 
ing. Men think they may fafely venture into company 
without being obliged to drink ; and when they are in 
company, they think they may drink a little without 
doing themfelves, any harm : not considering that that 
little does but embolden them to venture on more, eve- 
ry glafs they pour down depriving them of fo much of 
their refolution and ftrength to refill ; and when they 
come to be doubtful whether they mall let this one 
glafs more go down, they throw down the fence of 
their foul, their reafon, and expofe her to be polluted 
by the height of debauchery, and folly, letting into their 
unguarded breads a flood of vain paflions with their 
fuperfluity of drink: thus, by little, and little, the 
poor fouf fuffc'rs fhipwreck. In fuch a cafe the only 
re.rtedy is, to flee the fir ft occafions and temptations, 
to flop the avenues of the foul, to fet a guard upon 
the fenfes, and to reftrain the imagination within tis 
proper limits. A man ought not fo much as to fancy 
that company pleafant or delightful, by keeping of 
which he runs the hazard of his foul's health; much 
lefs ought he to follow them and court them j nay, ra- 
ther let him refufe when courted by them ; 'tis much 
better to be thought ill-natured and uncomplaifant to 
others, then to be really fo one's felf, by mining my- 
felf to oblige my acquaintance. 

Charity. There are fome souls that are naturally fo 
affable and courteous, fo foft and pliant, that they com- 
ply often-times with company, more through the flex- 
ible nefs and iweetnefs of their own diipofition, then 
out of any real inclination to debauchery : nay, while 
they loath to drink, they cannot forbear obliging their 
unreafonable companions. This is a great weaknefs ; 
and though it may be capable of admitting fome ex- 
ufe on the account of that fvveetnefs of temper from 
whente it flows, yet 'tis never the lets dangerous/ and 



the pilgrims progress. 4or 

therefore mutt: r,ot be palliated, left in fo doing we turn 
advocate for vice. 

Prudence. If you pleafe, let us break off our difcourfe 
for the preienr, and go to dinner, which is now ready* 
for the bell rings. 

So they all arofe and went into the refectory, or dining 
room, where were more virgins o( that lociety waiting 
for their coming, who all welcomed Tencder-confcience 
to the houfe, every one faiuring him with a particular 
congratulation, and then they fat down in exquillte 
order a r id fllence. After the divine blefsing was in- 
voked, one of the virgins, whofe name was Temper- 
ance, carved out for the reft, for that was her office, 
while another of them, named Decency, waited at the 
table. Here was no loud laughter to be heard, no of- 
fenfivenor unfeemly jefts broached, but amodeflcheer- 
fulnefs crowned the entertainment : they had plenty 
without riot, variety without extravagance, and fruga- 
lity and bounty teemed to hand in the dimes together 
they eat to nourifh nature, not to prompt luft or cloy 
the appetite, and they role from the table lightfome and 
well refrefhed, having returned thanks to the Sovereign 
Giver of all good giftSj the Creator and Prelerver 
of all mankind, forrefrefhing them with his good crea- 
tures. 

Then one of the virgins, named Health, propofed 
to the company that it would be convenient and plea- 
fant to take the air of the garden after dinner j to which 
they all readily confented, and Difcretion, Prudence 
Piety, Charity, and Temperance, took Tender-con- 
fcience along with them into amount, whicn gave him 
a lovely profpect of the country round about ; and there 
they fat down under the (hade of a broad fpreading fy- 
camore, and fell afrem into difcourfe. Tender-con- 
fcience being defirous to learn the reafon of their living 
thus in a fociety together, and to know the rule and. 
manner of their life, Piety thus replied. 

Piety. When we were young, and living at home 

with our trends, we weredaily expofed to innumerable 

varieties and follies, and were carried away by the flood 

of cuftom j yef, being religioufly inclined from our 

No, i\. E 3 



402 THE PILGRIM S PROGRESS. 

childhood, we, by degrees as we grew up, began to 
grew Tick of our carnal education, and to defpife the 
vanities and fooleries of the world, and fought for 
place where we might be free of them, and where we 
might ferve the Lord both night and day in all holinefs 
and purity of life - 3 fo, after much inquiry and diligent 
fearch, at length we were informed that a certain holy 
woman, named Religion, had built her houfe in this 
place : and fhe, being an elpecial favourite of the king 
of this country, was permitted to gather together a cer- 
tain number of virgins, who were willing to renounce 
the world and live in this retirement with her, having a 
particular charter "granted them, whereby they mould 
for ever be free of certain taxes, imports, and homages, 
which the other fubjecls were obliged to pay, on con- 
dition they would make it their bufinefsto obferve fuch 
and fuch laws and ftatutes as the aforefaid holy woman 
Religion, mould prefcribe unto them, and to live in 
true obedience to her commands all the days of their 
life; whereupon we were pr'efently inflamed with a fer- 
vent defne to fee this woman, and; ifpoffible, to corns 
and live with her (I fpeak for us all, beqaufe I have 
heard the reft of my companions here own the fame 
inclinations as myfelf had) ; fo we confulted no longer 
with flefh and blood, but immediately refolved to wait 
upon her, and declare our intentions, hoping to find 
favour in her eyes, and to be admitted into her fociety 
which we did accordingly : and having made her a vifit 
and heard her heavenly voice, we were ravjfhed more 
than ever, and grew impatient till we were taken into 
the houfe. At length our wifhes were fuifiied, our de~ 
fires granted, and here we lived ever fince, and would 
not change our life for the whole world : for this wo- 
man is of a fweet temper, all her laws are pleafant, her 
yoke is eafy, and her burden is light. 

Charity. Not that we condemn all thofe who do not 
live in fuch a ftate, iufl according to our rules : for, 
without doubt, many do live mixed with the reft of 
the wcrld, yet keep themfelves unfpotted from the 
vces of the world ; but they are expofed to greater 
danger, they run the rifk of more temptations that we : 



THE PILGRIMS' PROGRESS. 403 

for here one fpirit and foul (as it were) animates us all 
hoiinefs and purity are all that we aim at, and we 
mutually encourage one another, afiift one another, 
and forward one another in the practice of ic. We 
have no cares to imbitter us, nor vain pleafares to 
debauch i?s : we have no honours to tempt us to 
ambition, nor riches to make us covetous ; all our 
ambition is to approve ourfelves blamelefs in the fight 
of God, and ail the riches we covet are thole that never 
fade away, ihe gifts and grace of the Holy Ghoft. 

Tender. But I fuppofe you have fome particular 
laws and rul^s, to which you are obliged to conform 
yourfelves, which I mould be glad to know. 

Piety. Yes, we have fo, and I will acquaint you 
with them in the belt manner I can. 

1. We are obliged to rite every morning before the 
fun, and then we join altogether in praver and praifes 
to the great God of heaven, thanking him for his pair, 
bleffing, and imploring his< future favour and protec- 
tion over us. 

2. Then every one goes to their proper bufinefs as 
belongs to their office, till the time of refreshment, an I 
fo aa-ain till dinner. 

3. Weare obliged to entertain all Pilgrims that are 
travelling toward the heavenly country, provided they 
fhew their pafs, or give fuch an account of themfcives 
as may be thought equivalent. 

4. At the clofe of the day we are obliged to pin 
again all in prayer and praifes, as in the morning. 

5. We are ooliged to keep and maintain the King's 
armoury, and to fumifh all Pilgrims with weapons and 
armour oF proof againfl: all dangers and difafters what- 
soever. 

Thefe are the general and mo(r important laws of our 
jociety : but, befides thefe, we have miny particular 
rules of lels note, though very good, and in a manner 
neceffary to our well-being; all which it would be too 
tedious to rehearse. 

Temp. Only give m~ leave to infill upon the ftatute 
of moderation in eating and drinking, which wc are 



3E 



404 THE PILGR.IMS PROGRESS. 

ftraitly charged to keep under fevere penalties, which 
J-fuppofe you had forgot. 

Piety, 'Tis true, indeed, I had forgotten to mention 
it, and am very glad of that forgeifulnefs, CincQ I have 
thereby given you an opportunity of difcourfing more 
at large upon that fubject, who are beftable to do it, as 
deing appointed the particular interpreter of this fta- 
tufe, therefore pray inform the Pilgrim about. 

Temp, This fhmte of moderation in eating snd 
drinking is grounded on this confederation, that Adam 
fell by eating the forbidden fruit. The firft fin that ever 
was committed m the world by mankind, was eating.— 
Now tho' it be not certam whe;:>er it proceeded from 
some natural contagion in the fruit which Adam eat, 
or from the venemuus breath of the fer pent than 
recommended ic to Eve, orfome other hidden caufe, 
yet we are fure that whereas Adam was before in the 
full pcffrclion of human nature (being the living image 
of the glorious God j his foul being full of the beams 
of eternal 1'glitj his nnderftanding clear and ferene 
as the morning j his will regular and obedient to his 
reaion ; his body in perfect vigour and health, beauty 
and proportion, impaffable and immortal) no fooner 
hid he tailed the fatal morfel, but a ftrange alteration 
befel him, the image of God was immediately defaced 
and fullied, his foul grew dark and cloudy, his under- 
Handing and reaion became dull and inactive, and 
his will went retrograde : in fhort, all the faculties of 
his foul were diflocated and disjointed : as for his body 
it became weak and unhealthy, fubject to divers 
cafualties, ficknefs, and infirmities, and at lalf. to 
death itfelf : this was the effect of irregular eating. 
Nor did the mischief refc here, but he tranfmitted ic 
to his.poileriry, conveying all thefe ill qualities of body 
and foul to his children, whereby all the generations 
of men in the world are under the fame misfortune 
corrupted both in body and foul, conceived in fin, 
and brought forth in iniquity. But, as if we were not 
unhappy enough in this original depravation of our 
nature, the greateft part of mankind endeavour to 
jncrcaJe the mifefy, by their own actual repetition and 



THE PILGRIM'S PROGRESS. 4O5 

continual practice of the fame crime, gluttony and 
drunkennefs reigning over the greateit part of the 
world, 

This is the.reafon. why the ftatute of moderation in 
eating and drinking is fo ftricTtly enjoined to his focieiy ; 
and it were well if all the world would obferve it then 
would people have found minds in found bodies. 

Tender, Wherein does this moderation in eating 
and drinking coYifift ? 

Temp, kconfifrs in bridling and regulating the ap- 
petite, as to the quantity and quality of me.it and 
drinks. 

Tender. Pray (hew me how it confids in bridling 
the appetires as to quantity ? 

Temp, it teaches us to eat and drink no more at a 
time, norofcener in a day, than is requifite to preferve 
the body in health, to fuffice nature, and refreih the 
spirits; it is a taming of the body, and bringing it into 
fubjection to .he foul, that fo ths inferior faculties may 
be fubiervient to the fuperior. 

Tender. But how fhall a man know how much will 
exactly ferve to keep the body in health, to fuffice na- 
ture, and refreih the fpirits, fince they are a^ many 
different conftitutions in the world as there are f ices ? 
Temp. The way to know tivs is, for every one to ob- 
ferve his own temper, and they will quickly find out 
the true meafure and proper time of eating and drink- 
ing : only take this for a general rule, That it is bv all 
means convenient to rife from table with an appetite, 
and to have a mind, after a meal, as well, difpoled for 
hard labour, for exsrcife, or for prayer, as it was be- 
fore. He that eats and drinks beyond this breaks the 
rule of moderation ; as the end of eating and drinking 
is to refreQi nature, and make it more vigorous and 
active, and not to render it more dull and.heavy. 

Tender. Pray tell me what good effects this modera- 
tion produces in the foul, and how it works them ? 

Temp. Great, certainly, and manifold are the benefits 

which redound to the foul from the conftant practice of 

this moderation in eating and drinking i for though the 

,ioul be of ltfelf an immortal and impafTible elfence, 



4O'0 THE PILGRIMS PROGRESS. 

yet while it is joined with our mortal body., it partakes 
of all its conveniences and inconveniences - 3 if the body 
be in pain, the foul fuffers with it ; if the body feds 
pleafure, the foul enjoys it likewile. Nay, rather, it is 
the foul that is alone fenfible of every thing that hap- 
pens to the body ; for the body of itfelf is but dead and 
inactive matter, incapable of fenfe or motion in itfelf; 
it is the foul which gives life, motion, and fenfe to it. 
Now, therefore, as the bo J .y is maintained in health and 
vigour, fo does the foul flour ifh and triumph within 
herfelf ; on the contrary, when the body is fickly and 
weak, the foul languifhes by fympathy. He therefore 
that eats and drinks to excefs, and thereby cloys his 
ftomach, fills his body full of contagious humours, and 
lows the ieed of many difceafes in his own bowels : this 
man is no friend to his foul, for fhe by this time grows 
fluggifh, dark and cloudy, fad and melancholy, and 
void of all plealure and comfort : whereas, on the con- 
trary, he that bridles his appetite, and eats and drinks 
no more, nor oftcnrr, than what fufficeth nature 
and refrefhes is fp'nits, his foul his always lively and 
vigorous, fpnghtly as yt uth, and ferene as the morning, 
full of light and comfort, a: d in an holy triumph fhe 
often foars alofc, and bafts in the rays of eternal hap- 
pinefs»defp:fing the world and all that is in it, excepting 
her own tabernacle, which is always kept neat and 
clean and therefore fhe takes delight to Vepofe herfelf 
there'n, when, like the eagle, fhe is tired with her lofty 
flights. Our bodies are the temples of the Holy Ghcft, 
and he that pollutes them with riot and uncleannefs is 
guilty of facrilege : and therefore well faid Solomon, 
Be not a companion of wine bibbers, and riotous eaters 
offiefh. 

Tender. I thank you for your good and wholefome 
talk. Now pray fhew me how moderation in eating 
and drinking confifts in bridling the appetite, as to fhe 
quality of meats, &c. 

Temp. In order to the better clearing up this point, 
it isneceffary to look back to Adam, who we find had 
permifion and leave given him to eat ofa.il the fruits of 
tha garden cf Eden ; but only he was forbidden to tafie 



THE PILGRIM'S PROGRESS. 4G7 

of the fruit of the tree of knowledge of good and evil : 
and afterwards, to imitate that God, took a fpecial re- 
crard to the qualities ot man's food, he was told by God 
What fort of fruits and herbs lhould le diet, and 
which lhould bt food for the beaits ; of every herb 
bearing feed, and every tree bearing fruit, he was 
allowed to eat, and the grafs of the field was appointed 
for the beads. Here we may obferve that there was no 
mention made as yet of Hem or fifth to be eaten, no not 
till after the flood ; to that many are of opinion, the 
fathers before the flood did eat no manner of flefh ; and 
it is not probable that this was one reafon of their 
living fo'very long, nothing more conducing to health 
and long life than an afcetic diet j that is, a diet of fruits 
roots, and herbs, honey, oil, &c. without flefli or fifh. 

The firft time we read that God gave to man a li- 
cence to eat flefh, was after the flood, when he bleffed 
Noah and fvs Jons, lading to them, Be fruitful and mul- 
tiply, and replenifn the earth ; and the fear of you,- and 
the dread of vou fhall be upon every beali of the earth, 
and upon evrry fowl of the air, upon ali that mov- 
eth upon the earth, and upon the fifties of the iea, 
into )our hands are they delivered. Every moving 
thing thu liveth fhall be meat for you, even as th& 
green herb have I given you all th ; ngs : but flelh w:th 
the life thereof, which is the blood thereof, fhali you 
not eat. So that you may fee, even in this firfc licence 
to eat flefh, that man was retrained, from eating if 
with the bjood'j which reffraint was more particularly 
confirmed in the lav/ of Mo'es, when the fac was alfo 
forbidden to beeaten, in thefe woids : Speak unto the 
children of Ifrael faying-, Ye frull eat no manner (f 
fat of ox, of fheep, or of goats, &c, ^cv. viL 23. which 
proliiVtion rriufr needs have regard to the qualiiy of 
fat. And a little afterward, Lev. xi. 1. to* the end,, 
there is a feparation made between the meats that wjefe 
to be eaten, and thofe that were not, between the clean 
and unclean beads, birds, and fifties; which law was 
ftridtly obferved by the children of Ifrael tivTOjUghout 
their generations, and i'o it is to this day. Now 
without doubt, it was on the account of the different 



4-0§ THE PILGRIMS' PROGRESS. 

good or ill qualities that: refide in the fiefh of thefe crea- 
tures, that fomc were forbidden and others allowed ; 
and though this law was abolifhed by the ccming'of 
Chrift, vet we find the apoftles, in their council cf Je- 
rufalem, forbidding the eating of things ftra'ngled, and 
commanded the Chriftians to abftain from eating of 
blood, Acts xv. 19, 20. And in the lives of the apos- 
tles, it is recorded, that fome of them abflained from 
all flefh during their lives : and not only the apoftler, 
but other Chriftians were abftemious, living chiefly 
upon herbs, or the like iuftcnance, as Paul witnefteih 
in his epiftie to tjie Corinthians. 

Upon the whole matter we may conclude, That a 7 l 
this caution and care about the difference of meats 
from the beginning of the world to the flood, and 
from the flood to the giving of the Mofiac Law, arid 
from thence to 'the time of the ape files of Jefus Chrift, 
would not have been, had there not been fome greater 
reafon for it th^an barely to try men's obedience, or to 
furnifti them With emblems of virtue and vice, as fome 
hold. There/muft be fomtthins in the natures of living 
creatures, forfle different qualities, that occ3fioned one 
to be forbidden, another to be allowed: and though 
we are not obliged now to keep the law of Mofes, yet I 
cannot find tipon what grounds many Chrlflians take 
ihe liberty t^> act contrary to the ordinance of the apos- 
tles of Chriif, in eating blood and things ftrangied. 

Tender. Ij remember I have heard this point handled 
before by f'Ome difputants ; and to this latt part of 
vour d'Tcourfe it has been anfwered, That Jefus faid, 
Not what tvhich gocth into a m?.n defileth him but what 
cometh out. And Paul fay?, To the pure all things 
a:epurej/and he calleth the doctrine of, Touch nor, 
lafle not, handle not, a doctrine of worldly elements 
and begg?irly rudiments. 

Difcr. /But then, if that faying of Chrift be taken 
literally, ibne may venture on all manner of venomous 
living ctjeatures without danger or hurt. Without 
doubt ttyere is a difcreet choice to be made in our diet, 
as to the quality of the things we eat or drink, and every 
on§-in riis is left to his own conduct; only this "general 



THE PILGRIMS' PROGRESS. 4O9 

rule ought or be obierved, That weforbeareating and 
drinking fuch things as we find by experience, or 
know by common cbfervation, to be prejudicial to 
health, impediments of virtue and devotion, fpurs to 
vice and pafficn, by intoxicating the brain, heating 
the blood, difordenng the Ipirit, or by any other ways 
being fubfervient to the works of the flefh or the 
temptations of the devil : in fo doing we ihall do well. 

Prud. As to that faying of Paul, To the pure all 
things are pure, it may be well retorted, that which 
the fame apoftle faid in another place, All things are 
lawful for me, but all things are not expedient : All 
things are lawful for rne, but I will not be brought 
under the power of any thing, 1 Cor. vi. 12. To 
which he immediately fubjoins thefe words, Meat for 
the belly, and the belly for meats ; but the Lord will 
deftory both it and them. Now by this coherency of 
the text it is plain, that he fpoke in reference to the 
liberty that is given to Christians in eating; (hewing 
observation of the ~Mofaical law, according to the 
letter, yet neverthelefs they were obliged, by the lav? 
of prudence and chriftian virtue, to make fuch an 
election cf meats as might neither offend charity, nor 
interfere with the grand defign of religion, which is 
to make us more holy and pure, not more licentious 
and profane. 

Char. Your mentioning the offence which may be 
»iven to charity, by a difiblute liberti'nifm in eating 
puts me in mind of another paflage of the fame npoflie 
where he fays, If meat make my brother to offend (or 
be fcandalized) 1 will eat no flefh while the world 
ftandeth, left I give fcandal to my brother, 1 Cor. viii. 
13, Certainly charity is the very flower and quinfes- 
fence of all Chriftian virtues, the particular glory of 
the Chriftian religion, and the fulfiling both the law and 
the prophets. He that pretends to chriitianity and has 
not charity, is an infidel in mafqueradc, afpy upon the 
faith, a religious juggler, a dead mimic of divine life; he 
runs with the hare and holds with the hounds; he 
macks God, cheats man, and damns himfelf ; he is the 
F 



4-10 THE PILGRIM'S PROGRESS. 

very fink of fin, for him all in the vices of the world 
difembogue tliemfelves as in a common emunctory. 

But left I be niiihken by thole that hear megive this 
character of a man that wants charity, I will explain 
rnyfelfmore large, and give you a particular defcrip- 
tion of this radical virtue. I do not mean by charity 
only that branch of it which bears che fruit of material 
good works, in feeding the hungry, giving dnnk to 
the thirity, clothing the naked, vifitingand redeeming 
prifoners and captives, harbouring thofe that want a 
place to lay their heads in, vifitingand relieving, com- 
forting and healing the fick, and the like acts of mercy : 
charity is of a larger and more fpiritual extent then all 
thofe good works amount to; nay, fume of them may 
be performed without charity, as good Paul wkneffes, 
when he fays, Though i bellow all my goods on the 
poor, and though I give my body to be burned, and 
have not charity, it profiteth me nothing, i Cor. xii. 
In which words he plainly fuppofes that many outward, 
good works may be done, and yet the doers of them 
may want charity : therefore when I fpeak of charity 
1 underftand that divine accomplifhment of the soul 
which the fame apoftle defcribes in the following words, 
1 Cor. xiii. 4. Charity fuffereth long and is kind, cha- 
ritv enyieth not : chanty vaunteth not itfelf, is not 
^ufFtd up j doth not behave itfelf unfeemly j feeketh not 
her own ; is not eafily provoked ; thinking no evil j re- 
joicethnot in iniquity, but rejoiceth in the truth - f bear- 
ing all things, beieiving all things, hopeth all things, 
ire.th ail things. This is the complete character of 
charity, and he that makes it good in his practice is a 
perfect Chriftianj a believer is a believer in his true 
colours, a champion of the faith, an Israelite indeed, 
in whom there is no guile, a living itone in the temple 
of G id : he runs with patience the race that is let be- 
fo re him: be practices fobriety, righteousnefs, and god= 
iirvefs towards G d and man, and himfelf : his foul is the 
r ceptacle of gcodnefs, the centre of piety, in which 
il virtues delight to habit : in all things he has a holy 
■cendernefs, ana l&cs even to the curiofity and nicenefs 
of divine love i though his body dwells on earth, bis 



THE PILGRIM'S PROSRfSS. 4'V 

f ouls livi s in heaven \ he couches under the fbadow of 
he treesof pnradife ; he breathes immortal airs, and 
often taftes of the tree o^ life. 

Now, to apply this to the fubject. you have been 
handling, I fay, that a man endued with this divine and 
fupernatuial gift of charity as he loves God above all 
things, fo he loves his neighbour as himfelfj and will in 
all things fo comport himfelf, as to be void cf himfelf 
both towards God and man. He will fin all things in- 
different) comply with the prepofleflions, prejudices, 
and cuftoms of his weak brother: to the jews he be- 
comes as a Jew, that he may win the Jews 3 to them 
that are under the law, as under the law, to them 
that are without the law, as without the law (being not 
without the law to God, but under the law to Chrift,) 
that he might gain them that are without the law ; to 
the weak he will become as weak, that he may gain 
the weak : he is made all things to all men, that by any 
means he may fave ibme. With them that eac flefh he 
will eat likewile, afking no qucitions for conference 
fake (for the earth is the Lord's and the fulnefs thereof.) 
With thofe that abftain he will practice sbftinence. 
Whether he eat or drink, or whether he does, he does 
all to the glory of God ; but pleafing all men in all 
tilings, not feekinghis own profit, but the profit of 
many, that they may be faved. 1 Cor. x. ji, 32, 33. 
This is the pradice of a perfect Chriftian ; this is the 
ultimate end of the commandments, the non ultra of 
both the law and the gofpelj and the aim of our ftatute 
of moderation in earing and drinking. 

Totnis difcourfe of Charity the whole company 
agreed, and Tender-ccnfeience expreffed a more than 
ordinary satisfaction, and co nplacency in her grave and 
moderate decifion of a controverfy that he had raifed. 
He had long been difturbed in his mind about this 
point; but was now convinced of the truth, and gave 
them all mod hearty thanks for their edifying difcourfe* 
making a particular acknowledgement and addrefs to 
Charity for her evangelical conclufion. 

Then the virgin Temperance, who began this dis- 
courfe of moderation in eatin gand drinking, and whofe 
proper office it was to interpret and expound that fta - 



41 2 THE PILGRIMS' PROGRESS* 

tut-e, called for two lamps, which were immediately 
brought by Obedience, one of the waiters. Now one 
oftb'e lamps gave but a dim light, fo that you could 
hardly difcern whether it were burning or no ; on the 
contrary, the other fhined very bright and clear : then 
laid Temperance, you lee the difference between thefe 
two lamps, how the one affords but a weak, faint light 
and the other Iheds its beams round with great fplen- 
dor : the cryftals are both alike, but only one of them is 
iullied and furred, as it were, with fmoke and vapours, 
and the other is transparent and clean : theie are em- 
blems of moderation and riot in eating and drinking, 
The foul of man is a !amp, which" will burn and fhine 
with great fp?endor if the body be kept clean, and puri- 
fied with temperance, abdinence, and failing; but if a 
man, by exceffive eating and drinking, does pollute 
and ftain the body, his fpirits (which are the cryftal of 
his ioul) become cloudy and thickened with vapour 
and fmoke, fo that he neither mines in good w:-rks to 
others, nor has much light in himfeif ; and if the light 
that is in him be daiknefs, how great mud that dark- 
iiefs be ! 

Tender. Pray give me leave to trouble you with one 
queftion more about fading, becaufe 1 think you men- 
tioned thatjuft now as one means to purify ana cleanfe 
the body, and render it more indrumental to the opera- 
tions of the foul. I defire to be informed what exam ■ 
pies you have of failing in fcripture, and whether it 
be now requifite and profitable for a Chriflian to fair, 
and what are the proper effects of it ; 

Temperance. It will be no trouble to me, but a de- 
light to fatisfy you in this point, according to my abi- 
lity, as it is my office. 

Know then, that fading is a pradice frequently re- 
commended in the Book of God, and warranted by the 
examples of fun dry good and holy men : we read that 
Moles failed forty days and forty nights in the mountain; 
and though no mention be made of fading before the 
Hood, yet the lives of. men in that infancy of the world, 
ni all probability was a daily fad, or at lead a continual 
abftmehc€ tte& &^» & that 'what feems now Co 



THE PILGRIM'S PROGRESS. 4I3 

grievous and burdenfonae a difcipline, was then, per- 
adventure, eileemed but a natural and univerfal dier, 
obferved by all mankind, whereby they preferved their 
bodies in an inviolable health and vigour, prolonging 
their days almoft to a thouland years : but now, in thefe 
latter ages of the world, the bodies of men are grown 
weaker, and men think it a heavy tafk to fail once a 
month, nay once a year feems too much for fome dainty 
constitutions. 

There were feveral occafions of failing among the 
people of God in old time, Lev. xxiii. 27 — 32. There 
was a day of atonement commanded to be yearly ob- 
ferved by the Ifraelites throughout their generations 
for ever, in which they were to fait and afflict their 
fouls from even to even. This was an annual day of 
public humiliation, enjoined to the people for ever. It 
was cuftomary alio to fail on any mournful occafions, 
as David failed when his child lay fick, 2 Sam. xii. 
16, 17. And the men of Jabesh Giiead failed feven 
G»ays when they buried the bones of Sau! and Jona- 
than his fon under a tree at Jabes'i. 1 Sam xxxi. 13. 
And as foon as David heard the news of their Death, 
both he, and ail the men that were with him, took hold 
of their clothes and rent them ; and they mourned and 
wept, and failed until even, for Saul, and for Jonathan 
his fon, and for the people of the Lord, and for the 
houfe of lfrael, 2 Sam i. 11 12. Moreover the peo- 
ple of Ifrael ufed to tail in time of any public calamity; 
and not only as they, but other nations alio, as the inha- 
bitants of the great city Ninevah. When the p r ophet 
Jonah foretoid t\\e deflruction of that (lately city would 
come to pafs in forty days, they proclaimed a fafc, and 
put on fackcloth from the greateil of them even to the 
Jeait; for word came unto the king of Ninevah, and 
he arofe from his throne, and laid his robe from him, 
and covered himfelf in iackcloth, and fat in aihesi 
and hecaufed it to be proclaimed and publifhed through 
Ninevah, by the decree of the King and his nobles, 
faying, Let neither man nor beail, herd nor flock, 
taile any thing, let them not feed nor drink water, 
Jonah iii, 5, 6. 



414 THa PII-GRI.VSS PROGRESS. 

But befides thefe iolemn and public fafts, we read of 
fome private men who pra&ifed it; as the prophet 
Daniel, who fafted^full three weeks, in which time he 
eat no pleafant bread, neither came flefh nor winewith- 
in his mouth : and this faft of his was fo acceptable to 
God, that he fent one of his holy angels to him who 
faluted him with the title of, A man greatly beloved, 
bidding him not to fear or be troubled : for fays he; From 
the firftday that thou didft fez thine heart to underftand 
and to chaften thyfelf before thy God, thy words were 
heard, and I am come for thy words. Now I am come 
to make thee underftand what (hall befal thy people in 
the latter days. Dan. x. — 15. And when he had 
thus comforted and ftrengthened Daniel, he revealed 
many wonderful and fecret things that mould come to 
pafs in the world ; fo that by thefe great favours fhew- 
ed to Daniel, we may plainly fee how acceptable reli- 
gious fading is of God, 

Many mose examples of (his kind might be produced 
out of the Old Teiiameot/. but thefe may fuffice to 
fliew that fatting was a duty often practifed by the peo- 
ple of God, and by the holy men under the law of 
Moles. 

And the gofpel recommends it, from the beginning 
to the end, by examples of Chrift, and John the 
Baptift, of Peter, Paul, and the reft of the apoftles, 
as well as by their counfeis and exhortations; nothing is 
more frequently inculcated than this duty of fading 
throughout the writings of the New Teftament; and, 
without all doubt, it is now as requitite as ever it was, 
fmce we are liable to the fame infirmities, expofed to 
the fame temptations, and befet with the fame dangers 
as the former Chriftians were, againft all which evils 
fading is the proper remedy. Fafting mortifies the body, 
and tames concupifcence; it quenches luft, and kindles 
devotion; it is the handmiad of prayer, and the nurfe 
of meditation it refines the understanding, fubdues the 
pafiions, egulates the will, and fublimates the whole 
man to a more fpiritualftateof life; 'tis the life of angels 
the enamel of the foul, great advantage of religion, the 
beft opportunity of r trement of devotion. While the- 



THE PILGRIM'S PROGRESS. 4I5 

fmoke of carnal appetites is fupprefTed and extinguifhed 
the heart breaks forth with holy fire till it be burning 
like the cherubim, and the moil ecftafied order of pure 
and unpolluted fpirits. Thefe are the proper and ge- 
nuine effects of religious and frequent fafting, as the? 
can witnefs who make it their private practife. 

Tender. You have made me in love with fading, by 
giving fo fair an account of ir, difcovering its con- 
fequences to the foul and body, and I am determined to 
make trial of it mvfelf hereafter ; for in my opinion, as 
you defcribe it, it caufes a man to draw near unto 
God, while his foul being, by abftinence and fafting, 
withdrawn, as it were, from the body, and abftracted 
from all outward things, retire into herfelf, and in the 
fecret tabernacle wherein fhe Ills under the fhadow of 
the Divinity, and enjoys a more clofe communion and 
intimate union with God. 

When Tender-confcience had -made an end of thefe 
words, he began to take his journey; and giving 
them all his thanks, for the kind entertainment he had 
met with in this place, and efpecially for their edifying 
difcourfe, he rofe up to take his leave: then they rofe 
up with him, and accompanied him to the armoury 
which flood by the gate, and there they armed him all 
over with armour and weapons of proof, as wars the 
cuftom to do to all Pilgrims, becaufe the reft of his 
journey was like to be more dangerous, the ways being 
infefted v/ith thieves and robbers, with fons of Belial, 
and murderers, alfo with fknds and devils: alfo they 
gave him his pafs, which he had delivered to them ac 
his firfl coming thither : now they had ali fet their hands 
to H to confirm and ftrengthen it the more, bidding 
him to be fure to have a great care of it, fj they con- 
ducted him to the gate and wifhing him a profperous 
journey, he departed from them with tears in his eyes. 

Now I faw in my dream that Tender-confcience 
went forward a good pace till he came to the brow of the 
hill, where the way lay down into the valley of Humilia- 
tion, but becaufeit was deep and dangerous going down 
he was forced to flacken his pace, and lean hard upon 
his ftrong crutch, yet he was apt to flip, and could 



4*6 THE PILGRIMS* PROGRESS. 

hardly (lop himfelf from running,, or rather tumbling 
down the hiil ; but at length, with much ado, he o-ot 
iafe to the bottom, and came to the v'alley of Humilia- 
tion. 

Now all this valley was a kind of mariliy bogoy 
ground, was at this time all overflowed with water, 
fo that there was but one way to pafs through it with 
fafety, and that was over certain planks f aliened to 
Humps and polls, and joined one to another, for it was 
but one plank's breadth all the whole way, uid that a 
very narrow one; this fet of planks wss called the 
bridge of felf-denial, and it reached quite over the valley 
of Humiliation: now the waters were very high, and 
touched the planks; nay, in fome places they covered 
them, fo that a man could hardly cifcern his way. 

The fight of this dangerous brdge did a little dif- 
courage Tender-conference, but confidering thatit drew 
towards night, he was refolved to venture over : fo on 
he went courageously, but at a very flow pace, becaufe 
of the exceeding narrowness of the planks ; which also 
now and then would seem to yield and bend under him, 
which often put him in a fright left they ihould break, 
and he be drowned in the waters : and the more to in- 
creafe his trouble, when he was got about half way over, 
the air was all hungfullofnets, and traps, and gins, which 
were placed fo low, that a man could not walk upright 
but he muft be caught in fome of them : thefe were 
planted here, by the prince of the power of the air, to 
catch fuch Pilgrims in as were high minded, and walk- 
ed with llretched-out neck ; Therefore, when Tender- 
confeience perceived the danger that was fprea'd before 
him, he {looped down, and crept along upon his hands 
and knees, and fo efcapeel the nets and the gins; 
and he had this advantage moreover, that he could go 
falter in this manner, and more fecu rely, without dan- 
ger of tottering over on either fide of the planks into 
The water, as he was often like to do when he walked 
upright. In this manner crawled he along till he was 
almoft o-ot over, when he faw feveral boats making to- 
wards him on either fide of the bridge, and. in the boats 
these weie men 'that rowed them, who hallowed ani 



THE PILGRIMS* PROGRESS. 4 17 

called after Tender-confcience ; but he regardeth them 
nor, for he was afraid left they were fome of the robbers 
or murderers which infeft that country, and therefore 
he kept on his pace; out they rowed hard after him, 
and (hot f-veral arrows at him, fome«r>f which miffed 
him, others he received with the fhield of faith, Eph. 
vi. 16. Lhat was given out of the King's armoury; now 
the names of thofe men that rowed in the boats, and 
Ihot at Tender confaence fo fiercely, were Worldly- 
honour, Arrogancy, Pride, Self conceit, Vain-glory, 
and SSame ; which laft happened to let fly an arrow 
that wounded Tender-confcieme flightly in the cheek, 
fetching up all the biood in his face, but did him no 
greater harm : fo at length he got to the end of the 
bridge, and then he was pad the danger of the nets 
and gins, fo that he could now walk upright, and that 
upon dry ground, and he went on finging: 



Through many to'ls and dangers 1 have run, 
Much pain and hardships I have undergone : 
Yet still my God hath mingled sweet with sour; 
Oft times he smil'd when he did ssem to lour : 
O' er hills aud dales he led me by his hand, 
Thro' bogs and fens, by water and br land, 
He feeds and cloths, and arms his "llgrims still, 
Protecting them from danger, death and ill. 
Though S.itan spreads his nets, and lays his gin3, 
To trap the soul in labyiinthsof sin, 
Yet, by God's grace, I have escap'd his wiles ; 
The humble Pilgrims, Satan ne'er beguiles : 
Humility the soul's sure refuge is, 
The lowest step that leads to highest bliss 



Then I faw in my dream that Tender-confcience 
entered the Valley of the Shadow of Death, and night 
overtook him, fo that his feet (tumbled in the dark, and 
he was ready t0 ^ m *° tne ditch, or the quag, ivhich 
were on each fide of the narrow way j but being in the 
midft of fumm er > tne ^ un ar0 ^ e within a few hours and 
io he enjoyed t" e day-light, which was exceeding com. 
fortab'e to him) though he met with dreadful and fright- 

3 G 



418 

ful objects ; for the valley isofitfelf very dark, and there 
hang perpetually overit fuch black and thick clouds of 
confufion, that what for them and what for Death who 
fpreads his wings overthis^ valley, the fun gives a very 
faint and dim light here; yet that which fh ned at this 
time ferved to light Tender-con fcience along the dread- 
ful hollow way, where he heard, as he went along, a 
continual howling and yelling ; but at length he got 
clear of all, and came to the end of the valiey, even to 
the place where Chriftian faw blood, bones, aibes, and 
mingled bodies of men laying on the ground ; but now 
they were buried, and a pillar erected in the place, as a 
Handing memorial of the cruelt ; es that were acted by 
the two giants that live in the cave hard by this place : 
there was aninfcription on the pillar alfo, giving an ac- 
count of the righteous blood that had been fried in the 
world on the fcore of religion from Abel's to that day : 
there was alfo a fummary of all the fanguine laws that 
had been enacted on that account by cruel tyrants, as 
by Pharaoh, Nebuchadnezzar, Darius, Antiochus, Nero, 
&c. There was a relation of a woman and her feven 
fons, that were barbaroufly tormented with exquifite 
tortures, and afterwards put to death by command of the 
tyrant. Many more curious memorials were there en- 
graved on this pillar, which Tender-confcience took 
great delight to read. Now the name of the pillar is 
Hiftoryi and hard by it, even .over againft the cave 
the two giants Pagan and Pope, there is another cave 
whereinTender-confcienee faw a midcle-aged man fit- 
ting, of a mild, grave, and venerable countenance, and 
his name was Reformation: now ic was this man's 
charge to look after this pillar, and to fee that no injury 
, wasdone to it by the thieves and robbers that infeft that 
road, nor by any of giant Pope's party, for he maintain- 
ed a great army under-grouod, his cave being of vaft ex- 
tent, and his party ufed fometimes to ifiue out, and 
', commit great fpoils and ravages in the neighbouring 
countries ; but now Reformation kept as ftrong a party 
as he, and had as much room in his cave to lodge them 
in, and fometimes they would fall out and fkirmifh, 
fomeumes come to pitched battles, and then the ground 



THE PILGRIM*S PROGRESS. 4I9 

would be afrefh ftrewed with dead bodies, snd ftained 
with blood till they were buried out of the way. All this 
Tender-confcience learned from one that cime out of 
the c;ive of Reformation, and fell into dilcourfe with 
him as they ilood talking by the pillar. 

At length the man having underftood that Tender.- 
confrience came from the valley of Deftruclion, and 
was going to the heavenly Jcrulalem. was very inqui- 
fitive a r ter his country, and the place of his birth ; for 
faid he, I have heard my father fay that I was born in 
that country too, and brought from thence very young ; 
and when my father came to this place he left me in the 
cuftody of Reformation, with whom I have continued 
ever fince ; and what is become of my father I know 
nor, or whether I fhall ever fee him agam or no j but I 
remember he ufed to talk of going to theceleftial city 
which [ fuppofe is the feme place whither you are now 
traveling ; and therefore, if you will accept of my com- 
pany, I will gladly travel along with you, having great 
hopes of feeing my father there or hearing fome tidings 
of him ; and, befides rhey fay it is brave living in that 
city, and that it is the richeft place in the world j there- 
fore I would fain go along with you, in hopes of going 
into that famous city to dwell. 

Tender. I like your motion very well, fori have 
traveled alone hitherto, which made the way feena more 
tedious to me, and a companion in the reft of myjour- 
ne/ would divert melancholy, and we mould encourage 
each other in our pilgrimage : but I muft acquaint you 
with one thing firit, and that is, that your journey will 
prove ineffectual, 1 doubt, unless you came in by the 
wicket-gate that is at the head of the* narrow way, and 
can produce your certificate, or pafs, from the Inter- 
preter : for, as I am certainly informed, the King has 
given ftiict order that none mail be admited into the 
heavenly city that are not thus qualified. 

Then Seek-truth (for fo was the other man called) 
replied, I have a pafs by me, which my father procured 
for me when he brought me alon^ with him, and he 
told me he had it from the Interpreter, giving me ftrtct 
charge to have a care of it. 

2 G 3 



440 THE PILGRIMS PROGRtSS. 

Tender. What was your fpfher's name, and fro*n 
whence came he ? 

Seek-truth. His name is Little-faith, and he came 
from the town of Sincere. 

Tender. Oh ! I believe I have heard talk of him : if 
ir be the farrte man that I mean there goes a report as 
if he were robbed in a place called Dead-manVlane. 

Seek truth. I hope not fo, though I am fare he had 
plenty offilver and gold about him, befides fame very 
rich jewels i nay, I may lay he carried his whole eftate 
about him, fothat if he were robbed upon the road, he 
is utterly ruined and undone : I am very much concern- 
ed at the {ad news, and ihall not be at reft till T. have 
inquired farther about itj therefore, if you pleafe, let us 
halten to go forward in our journey j and it is ten to one 
but I (hall be more particularly informed of this matter 
by the «'ay, I will call two or three more friends of 
mine own, who are very defirous to rravel towards the 
heavenly country, and would be glad to take the op- 
portunity of your good company ; fo he ran into the 
cave, and called for Zealous-mind, Weary-o'-the world 
Convert, and Yielding, who all came out to know what 
he would have, 

£eai. Have! fays Zealous mind, you may be fure 
that it is no hurt we would have when Seek-truth caiis 
us. 

Seek-truth. No my friends, I call you for your good, 
I hope, and to fulfill your own willies ; for you have 
often told me how defirous you were to travel towards 
the heavenly Jerufalem, and now here is a man going 
that way that would be glad of your company : for 
mv pm, I am refolved to go along with him, and do 
ss you pjeafe. 

Weary-oLthe^world. And I, faid YVeary-o'-the-world 
for here is nothing in this country but trouble, vexation, 
cares, grief, and all manner of evil ; I would not tarry 
a day longer in it if I might be a king. Come, let us 
be jogging. 

C >hvert. I burn with defire to go fo that glorious 
place, of which I have heard fuch renowned things : I 



THE PILGRIM'S PROGRESS 4* l 

care not what hardfhrps I undergo, nor what torments, 
I furrer, provided I may get i hither at the lair. 

Yielding. And for my part I like your company fo 
well, that 1 will go with you to the end of the world 
with all my heart : for you talk fo wifely and tell fuch 
pr -tty tfories, that you have won my very heart : I am 
rea iv to melt, when i hear Seek-triith difcourie of fuch 
ftrange things as are: in the heavenly country, and tell 
his tamer's traveis from the Valley of DcftrucYon, and 
how kindly he was entertained by the way at fome good 
houf; s. 

$eek*tru'h„ Well, if you are all agreed, come follow 
me, and i will bring you to the man that is now on his 
pilgrimage to Sion, he ftands not far offirom our cave's 
mouth, hard by the pillar of hiftory: fo they all followed 
him with one confent, and went out of the cave, where 
tney found 'f enrier-conicience waiting for their apear- 
ance : then they went up to him, and fainted him one 
by one, and after fome queftiuns palled on both fides, 
they all fet forward together. 

Now 1 faw in mv dream, that as they were going up 
a piece of riling ground, they faw before them a man 
walking an even, moderate pace, and made halte to 
overtake him, for bv his gair they gueffed he was no or- 
dinary man, as certain wife men qbfervedj By a man's 
gait you may kn >w what he is: fo when they came up 
to iiim, they fduted him courtecufiy, and he r: turned 
tht j r fa uta ion with an air which discovered the tran- 
quilly md peace of his foul. 

Then Tenderconfcienre faid to him, Sir. ifafTranger 
nviy take th^ liberty to afk you a queftion, I intre at you 
to tell me, whether your name be not Spiritual m n, for 
I th»nk 1 have feen you before, and was told that you 
were called by that name ? 

Spiritual-man. Yes, fad Spiritual- man, I am the 
fame you take me for ; and though your knowledge of 
m. j be but as yet imperfect, ye: 1 very well know you 
an i all your company, and am glad to fee you fo far on 
jour jouney towards the heavenly city, wh ther we are 
al fecfirtfi, 



42 2 THE PILGRIMS PROGRESS, 

Tender. I do not wonder that -you know me, and 
my fellow travellers here with me, for I h^ve heard a. 
very learned and holy man, one Paul the Apollle, fay, 
That you know all things, and judge all things, r Cor. 
u. 15. and therefore I am very glad that we are fo hap- 
py as to overtake you upon the road : I hope we mall 
have your good company to our journey's end. 

Spiritual-man. With a very good will, for it is my 
delight to keep company with thofe who fet their faces 
Sion-ward, and am going thither, as 1 perceive you are at 
this time; but I 'fpy a young man in your company, 
who, I doubt, will not be able to go through this te- 
dious journey, but will either faint by the way, or turn 
afide with the Flatterer, or take up his abode at Vanity- 
Fair. Then turning to afide to Yielding, he faid unto him, 
Young man, you are the perfwn I mean; do you think 
you (hall be able to hold out to the Ivavniy J^rufalem ? 

Yielding. I make no doubt of it, Sir, for I find my- 
felf in good health, and as able to foot it as any of the 
company. 

Then they went on together till they came to a great 
wildernefs, where were feveral paths leading divers 
ways' ; fo that had it not been for Spiritual-man (who 
elone new the r ght way) they had wandered no doubt 
into fome dangerous part or other, and either been de- 
voured bv wild beafts, or taken pi i loners by fome cruel 
giants, whole ca'He flood in the remote corners of this 
wildernefs. This made them all fhew a great deal of 
refpect and obedience to Spiritual- man, and efteem 
him as their guide and patron : fo they went along to- 
gether til! they came to a place where was an altar built, 
and there was incenfe burning thereon, and the fmell of 
the ircenfe was very fragranr, refrefning the fpirits of 
the Pilgrims: then Spiritual-man fpaketo this effect : 
My brethren, you mull" know that this wildernefs is 
much haunted with wild beafts, as alfo by thieves and 
murderers, fpirits and hobgoblins, which oftentimes 
afTault poor Pilgrims in the night-time, and iometimes 
by day : now had we taken any other path, we had 
be n in danger of falling into their clutches; but now 
1 hope there is no danger, if you will follow my couniel. 



THE PILGRIM'S PROGRESS. 423 

Tender. We will readily obey thee in all things, for 
we fee that thou art a man of God, and haft the mind 
of Chrift: tell us therefore what we fhali do to be fafe 
from the dangers thai threaten us in this place ? 

Spiritual-man. You fee this altar of incenfe here 
perpetually fmoking, and fending up clouds of fweet 
fmellmg favour to heaven. Now the fmoke of this in- 
cenfe keeps of all fpirits and hobgoblins, and the fire 
upon the a'.tar keeps off a!l wild beads. If then you 
wou.'d be free from danger of wild beads, let every 
man take a coal from the alrar, and carry it along with 
him; and if he would likewi.'e be free from the fpirits 
and hobgoblins, let him take the incenfe that is in the 
treafury of the altar and carry it along with him, and 
as he travels through the wildernefs, let him often kin- 
dle a fire with a coal from the altar, and burn incenfe 
thereon, fo fhall he be protected from ail evil. Let 
him awaken the fpirit of prayer, and kindle true devo- 
tion in himfelf, by making good ufe of the grace of 
God; for the heart of a devout man, and one that fears 
God, is an alrar of incenfe, always lending holy ejacu- 
lations, which are a fweet favour or perfume before 
God : fuch n man attracts the divine blessing and pro- 
ttdtion. 

Tender. Buc how fhall a man pray ? In form, or with^ 
cut: with words, or in filence? 

Spiritual-man. That you may bathe better fatisfied 
in this point, you ought to confider, that prayer is the 
foul's difcourfe or converfation with God. Now fee- 
ing that God knoweth all things, and difcerneth the fe- 
•crct thoughts of our hearts, it is a thing indifferent in 
private praver, whether we ufe words or no, for the 
foul may difcowrle and convtrfe with God, as well in 
fi'ence as wih words, nay, better fomet mes, becaufe 
filenc" preferves the attenton, and prevents wandering 
thoughts; whereas, when the fou; is occupied in ver- 
bal prayer, ir of en proves litt'e better than lip fervice; 
as God complained of old, This people ferve me with 
their lips, but their hearts are far from me ; but, however, 
this filent or mental prayer is a gift which all men are 
not capable of. Some havs not that recollect on of 



4 2 4 the pilgrim's progress. 

fpirit, that compofednefs of mind, as to pray in this 
manner, and it is convenient that fuch men Ihould ufe 
words: but whether they ufe afet form or no in private 
is not material, only let me give this feafonab'e caution, 
thatthofe who ufe extemporary praver be careful of com- 
mitting any indecency, by uttering improper expres- 
fions, vain repetitions, or ufmg too many words; which 
mud needs be offcnfive to the divine Mojefty, wha 
know our necessities before we declare thm, and only 
requires an humble and fervent application of our 
hearts to him for what we (land in need of. All the 
fine words in the world w thout this, all the rhetorical 
flourifhes, the elegant cadences and the ioftrft periods, 
without th's, are but as founding brafs and a t nkling 
cymbal in the ears of God ; and therefore good was the 
advice of So'omon : When thou comefr into the houfe 
of God, let thy words be few, and be more ready to 
hear than to offer tbefacrifice of fools; irtimating here- 
by, that multiplicity of words in praver are but the fa- 
crifice of fools; and a greater man than Solomon has 
faid, When ve pray, ule not vain repetitions as the 
Heathens do; for they thmk that they mall be heard 
for their much fpeakmg : be ye not therefore like unto 
them, for your Father knowtth what things ye have 
need of before ye afkhim, Matt. vi. 7, 8. And there- 
fore the form of a prayer, which Chrift here prefcribed 
tnem as a pattern, was very fhort, but comprehenfive, . 
included in lefs than a hundred words all the ieveral 
parts of prayer, as thankfgivnr/, petition, oblation, in- 
terceilion, &c. And this, no doubt, he prefcribed for 
a pat'ern toothers,' that as] who call upon God may do 
it in reverence and godly modefty, ufing but few words, 
and thole pithy, fignificant, cornprehenfive, and full, 
proper and becoming the Majefty we addrels ourfelves 
unto. 

Tender. You have given me great fatisfaction as to 
this matter, which has often difturbed my mind, and 
kept me at too remote a diftanc? from God, not know- 
ing cercainly how to pray acceptably : but now I am 
convinced that God requires chiefly the heart ; for it is 
but reaion that He who is a "fpirit, and the pureft of ail 



THE PILGRIMS PROGRESS 425 

fpirits, fhould be ferved in fpirit and in truth ; which, 
cannot be done where the heart gees not along with the 
lips, and if it does, then it matters-not whether it be in 
cafe form of words or no ; the fervency and attention 
of the mind, the regularity of the affections, and the 
lawfulnefs of our petitions, being the chief things re- 
garded by the fovereign Majelty of heaven. 

Seek-truth. How happy am I that fell intofuch good 
company ! I have been long a fearching and enquiring 
into the nature and obligation of Christian duties, and 
particularly this of prayer, which puzzles a great many 
good well-meaning people; but I never met with fo 
much comfort and fatisfaction as now I have found in 
your difcourfe. 

Weary. o' -the- world. I approve of what has beenfaid 
concerning prayer i for I find fo many defects in the 
belt of my devotions, that, I have no heart to venture 
on vocal prayer fometimesj for if I mould, my heart 
would afterwards check me with putting an affront on 
God, while, in the midft of paffionate words and de- 
vout expreffions, my thoughts were employed quite 
another way; while my tongue chattered like a magpye 
to God, my heart was upon the devil's ramble, ftarting 
a thouiand vain and foolifh thoughts amidft the molt 
ferious and religious, the moil fervent and pious words 
or the world. I know not how it fares with other peo- 
ple, or what advantages they may find ; but for my 
own part, fo long as 1 carry fiefh and blood about me, 
I cannot perfume to be free from diftractions, aliena- 
tion of mind, coldnefs, indifference, and impertinent 
fuggeftions, even in the calmeft minutes, the mod re- 
collected feafons, and the fevered applications of my 
mind to the duty I am engaged in: much lefs can I 
hope for an immunity from fuch failings, when I give 
the reins to my tongue, and i offer my lips to prate over 
a multitude of formal words ; for then I find it fall out 
to me, as I have heard fay it does to muficians, who 
by long accu doming themfelves to play on any inftru- 
ment, at length get fuch a habit, that they can run 
over their familiar tunes, without minding or giving 
attention to what they are doing. Not that I hereby 
3H 



426 THE PILGRIMS 1 F*ROGRl53. 

condemn the ufe of vocal prayer, for without doubt it 
is expedient for fome people, and in a manner neceffary 
in the public worfhip of God, where many people are 
to join together inorreringup the fame petitions, tnanks- 
giving, intercefilons, &c. which cannot be performed 
without a form of words, which are the only proper 
means of conveying our conceptions and thoughts one 
to another, and confequently making each other sen- 
fible what we all pray for. In fhort, my judgment is, 
that it is all one, in refpecl of God's hearing us, whe- 
ther we ufe words or not, in public or in private; but 
for the fake of human neceffities, words are neceffary 
in public, and fervent attention of mind is abfolutely 
required, both in public and private, as the only effi- 
cacious means to render our prayers acceptable to the 
divine Majefty. 

Then I heard in my dream, that as they walked along 
the wildernefs, the wild beafts roared, and fent forth 
hideous noifes, which put fome of them into no fmall 
diforder and confirmation but the reft who had more 
courage heartened them on : fo at laft they got out of 
the wildernefs, and came in the. fight of the town of 
Vanity, where Faithful was put to death for his tefti- 
mony to the truth. Now the town was very magnifi- 
cent and ftately to the eye, full of temples and other 
public ftruclures, whofe lofty towers, being adorned 
with gold and other ccftly embellishments, made a 
glititering i|aew in the fun- mine : likewife it was exceed- 
ing large and populous, fo that there was a perpetual 
nolle to be heard at a diilance, like the roaring of the 
fea, becaufe of the multitude of people that were in it 
the chariots and the horfes that were always running up 
and down the ftreets, which made poor Y\elding think 
it was the ciry whither they were all going. He was 
fo taken with the glorious figure this town made, that 
he could hardly contain himfelf from running thither 
before the reft of the company : which when Spiritual- 
msn perceived, hefaid. 

Sp>ritua!-man. Young man, miftake not this place, 
for it is not the heavenly city, as you imagine, but a 
mere counterfeit : it is Babylon, the town of Confufion 



THE PILGRIMS PROGRESS. 427 

and Vanity : though our way lies through it, yet we are 
not to take up our reft there: we may abide awhile, 
bur we muft not think of fettling there for ever. 

Yield. S : r, I thought by the defcription that had 
been given me of the heavenly Jerufjlem, that this had 
been the very place indeed, but now vou have fatisfied 
me to the contrary. 

So the pilgrims went forward, and entered into the 
town ; butthey met with a great many affronts and in- 
juries by the wny, by realon of the ftrange drefs that 
they were in, snd becaufe they had not the mark of the 
beaft in their foreheads, nor in their hands, as all the in- 
habitants of the town had : therefore the boys hooted 
and hailoo'd at them, and gathered a rabble aboui them; 
nay, fome of the graver fort threw dirt upon them as 
they went by their doors ; they mocked and derided 
them, they fattened all manner of (landers and reproaches 
upon them, and very few there were in all that place that 
(hewed any companion or common civi'ty to them: 
but this did not difhearten any of them, faying the 
young man to whom Spiritual-man fpoke la ft, whofe 
name was Yielding: he indeed, being d'feouraged by 
the inhofpitable humour and carrrisge of the townfmen 
towards his companions, and being ftrongly invited by 
a very courteous fpoken man to leave that giddy-brained 
company of fools (for fo he termed the Pilgrim?) and 
come and dwell with him, and he fhould find all things 
to his content; he accordingly complied, and forfaking 
his company, followed the man, who conducted him to 
atavern in the market place, and fending for fome of his 
bon companions, they fell to caroufing and making 
merry; alfo they drank confufion to the pilgrims that 
were going to the heavenly city; but Yielding got little 
by the bargain, for being furfeited with ex:efs of wine, 
he died fuddenly in the night-time. 

In the mean while the reft of the pilgrims pafsed 
through theftreets of the town molefted on all hands by 
the rudder fort of the people, and unpitied of them that, 
accordingto their age and ftations, ought to have (hewn 
more wit and humanity. Thus they went on till they 
came to a place called the Exchange, where the rrVer- 
7 H 2 



428 THE pilgrims' progress. 

chants ufe to meet and traffic: there were men of all na- 
tions and families, men of all tribes and languages, each 
one bufy in his particular occupation and commerce: but 
when the Pilgrims came amongft them, they ail with 
one accord left off their bufinefs and talk, and ftood gaz- 
ing on thefe Grangers, faying among rhemfelves, What 
countrymen are thefe that appear in fo ftrange a drefs, 
fo different from all that ufe to frequent this place? 

Then I faw in my dream that Zealous- mind, one of 
the Pilgrims, ftood up, and fpoke to the multitude, 
faying, Men and brethren, partakers of the fame flefti 
and blood with us, why ftand ye gazing on us, as though 
fome new thing had happened unto you, which you 
had never feen or known before? Have you forgot the 
days wherein Chriftian and Faithful pafsed through 
your town, whereof the one was burned for the tefbi- 
mony which he bore to the truth j and the other, though 
imorifoned, yet by the mighty power and providence 
of God, efcaped your rage and malice? Are thefe 
things out of your memory already; or are your re- 
cords filent in the matter ? We are come upon the fame 
account as they, and are going to the fame country 
whither they bent their courfe : therefore wonder not at 
our unufual dreis, for it is necefTary for all thofe who 
travel Sion-ward mould be apparelled after the fafhion of 
that city, that fo their entrance therein may be eafy, 
and without blame. This is the reafon why we are not 
cloathed after the fame manner of this town, or of this 
world ? for we have no abiding city here, but we feek 
one to come, whofe builder and maker is God. 

After Zealous mind had made an end of fpeaking, 
fome of the merchants left their affairs and joined them- 
felves unto the Pilgrims ; others mocked and derided 
them: but they fhook the duft off their feet, and de- 
parted from that place, and the merchants that had left 
their merchandize went along with them : and the peo- 
ple followed them out of the town hallooing and hooting 
at them but they remembering the faying of Chrift, 
Curfed ; is he diat hath fet his hand to the plough of the 
kingdom and looketh back, regarded not the ridiculous 
noife they made 3 but kept on their courfe in the 



THE PILGRIMS' PROGRESS. 4^9 

King's highway, neither turning to the right hand nor 
to the left, but walked directly in the way of the Lord, 
till they came to the plain of Ease, where the merchants 
hearkened to the enticing words of Demas, and where 
perfuadrd to go down into the filver mine to dig for 
treafure that corrupteth ; but the reft of the Pilgrims 
would not turn a fide out of way, to fellow after filthy 
lucre : yet they had not gone far before one of them 
wmofe name was Weary -o'-t he world, was turning about 
to look back toward the filver mine, when Spiritual*- 
man efpying him, catched hold of his arms as he was 
facing about, and flopped him, faying, Brother, here 
is a fight juft before thee which will convince thee of the 
danger of looking back in this place; (o he file w eel 
him the pillar, of fait, into which Lot's wife was turned, 
which flood diredlly before them on the way- fide. 
Then Weary-o'-the-world thanked him for his friendly 
admonition and affiftance, confefiing that he was glad 
he fo timely prevented both his crime and his punifh- 
ment, by (hewing him the example of Lot's wife, who, 
for looking back on Sodom, was turned into a pillar of 
fait. 

Now I saw in my dream that the Pilgrims went for- 
ward till they came to the river of God. Their wzy 
lav along by the river fide, where grew trees, bearing 
all manner of delightful fruits, which the Pilgrims taft- 
ed to their wonderful refrefhment ; they alio drink of 
the water of the river, whole virtue is to rejoice dfe 
heart more than wine ; and there being pleafant green 
paftures ail along the banks of che river, they laid down 
fometimes to repofe themfelves there, and then rofe up 
to profecute theirjourney, coming at length to the place 
that lay down to Doubting-ca(t!e, which was riemo- 
lifhed in the days of Chriftiana's pilgrimage : fo they 
paHed by she ftile that Chriftian and Hopeful went over, 
when they were taken prifoners by Giant Ddpair, keep- 
ing the highway, never flopping till they came to the 
Delectable Mountain?, where they again refrelhed 
themfeiv'es in the gardens and vineyards, eating freely 
of the fruits that were therein. Now as they wen: up to 
thefe Delectable Mountains, they came at hit to a 



4jo THE pilgrims' progress. 

mountain that was at the top of all the mountains, and 
eftablifhed above the reft of the hills, and it was called 
the Mountain ofthe Houfe of the Lord. Now there 
wereihepherds feeding of their flock!- all over this moun- 
tain, and there were men of all nations, tribes, and 
languages, walking up and down on the mountain, and 
fometimes they walked with the ihepherds; and at other 
times they talked one to the other. 

So I law in my dream that as the Pilgrims went along 
"the highway, there ftood forne fhepherds by the way 
fzde, tending of their flocks: and the fhepherds aiked 
the Pilgrims whence they came, and whither they were 
going? to whom Speritual-man replied, Sir, we come 
from the vailey of Deitru&ion, and are going to the 
eeleftial country. 

Shep. Ye are welcome thus far in your journey, for 
now you are at the top of the Delectable Mountains, 
even on the mountain ofthe Lord's houfe, and here 
be men of all nations, tribes, and languages, that are 
going the fame journey with you 5 only they tarry 
awhile here to take the air of thefe Delectable Moun- 
tains, and to partake of the fruits that grow on this 
holy ground, which are good to refrefh and ftrengthen 
them after their wearifome travel. Moreover, we fhep- 
herds have remedies for all the difeafes that Pi'grims 
are lubjett to in their toiiforr.e journey, and ue minifter 
freely unto them of fuch things as we have, giving ad- 
vice and phytic unto the fick, opening the eyes cf the 
blind, the ears of the deaf, and loofening the tongues 
ofthe dumb, caufmg them to Ihew forth the praife 
and glory of God. To this end are we placed here, and 
our tents are open to all comers, where we entertain 
the ilranger, the fatherlefs, and the widow, the rich and 
the poor, the weak and the ftrong, the young and the 
old, at the King's coil, who prepares a table for all 
that will come to it, and hath made us his Rewards to 
portion out to every one what they need ; we have 
milk for babes, and meat for them that are of ripe age. 
Our doors are not fnut day nor night, neither do we 
ceafe crying our, Ho ! every one that is thirfty, let hirn 
buy milk without money, and wine without price , for 



THE PILGRIMS PROGRESS. 43 1 

;he Lord hath prepared a feaft of fat things, of wines 
well refined, and he inviteth all men to his table. 

Then the fheperds conducted them into their pavil- 
lions, and fet beiore them luch dainties as they had not 
met with before in all their journey ; fo they eat and 
drank, cheerfully, and were mightily refrefhed, and af- 
terwards the fhepherds invited them to walk out and 
take the hair of the mountain ; which they did, and 
found it the wholefomeft, purcft, and pleafanteft air 
in the world ; for it was perfumed with the odour of 
oranges and lemons, pomegranates and citrons, with 
all manner of fpice trees, which grew upon the moun- 
tain in abundance ; fo that, what with the admirable 
diet, and what with the delicious air of this place, their 
ftrength was renewed like eagles, for they refted there 
with the fhepherds two or three days, who fhewed 
them good hofpitality, for they had all things in common 
among themfelves ; and therefore the Pilgrims went 
freely up and down from one tent to another, and were 
kindly received every where; for this is Immanuel's 
land, the holy mountain of the kingdom of peace, where 
their fpears were turned into pruning hooks, and their 
Iwords into plough-fhares, every one fitting peaceably 
under hie own vine, and under his own fig-tree, and no 
man did harm to another ; but all lived together in 
unitv, love, and peace. 

The fhepherds alio fhewed them many wonderful 
things of the mountain, as the hill of Error, and the hill 
of Caution; and when the time came that the Pilgrims 
were defirous topurfue their journey, the fhepherds had 
them to their overfeers, whom the King had let over 
them, even one of their brethren, and a fhepherd ; to 
this man they brought the Pilgrims : who, when they 
came before him, blefTed them, faying, Peace be unto 
you; and when the fhepherds had told him who they 
were, and how far they had travelled, and whither 
they were going, he anointed them with a certain rich 
and fovereign ointment, which would exceedingly 
(trengthen them in their journey. Then the Pilgrims, 
bowing down their heads to the ground, took their 



4J2 THE PILGRIMS PROGRESS. 

leave of the venerable old man, giving him thanks for 
the kindnefs he had fhewed them. 

Then the fhepherds went along with them, and 
fhewed them the door in the fide of the hill, which is a 
bye-way to hell, and lent them their pevfpeclive-glafs 
to take a profpecl of the celeftial city through it j which 
when the Pilgrims had a glimpfe of, they were ravifhed 
at the fight of fuch glorious things, and longed to be 
there ; wherefore they defired the fhepherds to give 
them leave to depart ; which was granted them, only 
the fhepherds iirft gave them directions concerning the 
way, bidding them have an efpecial care left they flept 
upon the inchanted ground, which they mufl needs 
pafs through before they could arrive at the heavenly 
city, and ltliesjufton this fide of the region calltd 
Beulah. 

Moreover, I faw in my dream that the Pilgrims, hav- 
ing bid adieu to the fhepherds, went down from the 
mountain into the plain, having a large valley before, 
which was called the valley of Vain opinions. Now as 
they were going through this valley, they faw a com- 
pany of men before them, and as they drew nearer tney 
could hear them talk very eagerly one to another, as 
though it were about fome weighty matter ; fo when 
they came up to them they perceived that the men were 
talking about the King of the country, which made 
them difpute very pafsionately, and with a great deal 
of heat ; on afferting, That the King was of this opinion, 
ttrat he was of his judgment j a third laid, That he only 
had the right understanding of the Royal mind, will 
and pleafure, and each man quoted fome article or 
fentence of the King's ftatuce book in confirmation 
of what he had faid ; fo that there was a great noife 
and hurley-.burley among them, infemuch that they 
were ready to go together by the ears, while every one 
thought himfeif in the right, and all the refb in the 
wrong: thus contended they, tili Spiritual-man fpoke to 
them and faid. Good people, what is all this clamour 
for ? Then they all ceaied their loud talking, and gave 
attention to what he would fay, who thus proceeded : 



the pilgrims' progress. 4^3 

Spiritual-man. 1 hear you very vehement and earned 
in controverfy about the King's pleafure, one faying, 
He knows bed ; and another, That he is bell acquaint- 
ed with ir j this puts me in mind of the words of Chrift, 
where he 'fays, If any man mall fay unto you, Lo, here 
is Chrift, or lo, he is there, believe it not ; for there 
mail arife false Chrifts and false prophets, and fhall mew 
great figns and wonders, infomuch that (if it were 
poflible) they mall deceive the very elect. Behold I 
have told you before, wherefore if they fhall C\y unto 
you, Behold he is in the defert, go not forth : behold 
he is in the fecret chambers, believe it not. For as the 
lightening cometh out of the eaft, and mine! li even unto 
the weft, fo (hall the coming of the fon of Man be, 
Matt. xxiv. 23, 24, &c. Therefore 1 have reafon to 
judge you all deceivers and false prophets, finceyou fo 
exactly make good the character which our Lord has 
given them : for whereas one boafted that he knows the 
King's mind, another, that he is the heft interpreter of 
his will : ye are all out of the way of truth j the King's 
mind is with none of you ; Chrift is not amongft you ; 
it is the fhepherds who are his privy counfellors, who 
know the fecrets of his kingdom ; go ye therefore and 
feed with the flocks, and frequent the places where they 
lie down at noon ; fo fhall ye learn knowledge, and 
preferve your feet from Humbling into error. And hav- 
ing fpoken thefe words, he turned from them with all 
his company, and they kept on their way over the 
plain. 

Now they had not gone far before a man bolted out 
upon them from a little cave on the fide of the high- 
way, which was called the Cave of Natural Speculation, 
and the name. of the man was Human-reaion. So he 
asked them whence they came, and whither they were 
going .'To whom Spiritual-man made an fwer, We come 
from the valley of Deftruction, and are going toward 
the heavenly Jerufalem, and {hall be glad of thy com- 
pany, if thou wilt go along with us 

Human-reafon. I am deligned for the fame place 
myfelf, and would gladly accept of any good company^ 
but I fuupofeyou intend to go the fame way as yonder 
' No, 12. 3 I 



434 the pilgrim's progress. 

(hepherds mewed you, who know no more of it than 
the man in the moon, but only 'tis their livelihood to 
tell a parcel of ftrange ftories to ftrangers and travellers, 
making them believe they are fervants to the King, and 
that it is their office to entertain pilgrims, and give 
them directions for the way : they pretend alfo to give 
them a .profpeft of the heavenly Jerufalem through a 
perfpective glafs, and to mew to them one of the 
mouths of hell ; whereas they are a pack of mere jug- 
glers and religious cheats, amusing the credulous and 
unwary travellers with fiction and romantic ftories of 
heaven and hell, and ufing inchantmenis to delude 
them in their way thither, calling a mift before their 
eyes, when they pretend to give thenn a glimpfe of the 
glories of that place j for that it is a deceitful glafs 
through which they looked, and prefents you not with 
the true appearance of things, as I can prove at large 
if you will be pleafed to hear me out : nay, I can de- 
monftrate before your eyes, without the help of any 
glata, the fituation and beauty of the celeftiai city, 
and (hew you the neartft ready road thither, as plain 
as that two and three make five. 

Spiritual-man. Thcu art as blind as a beetle thyfelf 
and wilt thou pretend to direct us in the way to a place 
which thou never faweft nor kneweft ? Go, get thee 
into thy den again, and go not about to feduce poor 
harmlefs Pilgrims ; for we will not hearken to any insi- 
nuating discourfe, but keep on our way, as the ihepherds 
directed us. 

Tender. Nay, pray let me hear what the man can 
fay for himfelf, for he feems to be a fmart man, and 
no fool, and therefore I would fain hear his reafon. 

Spiritual-man. Your curiofity is dangerous, and may 
coft vou dear : therefore pray be periuaded to turn away 
your ears from hearing of vanity and delufions ; you 
have run well hitherto, do not halt fo near your jour- 
ney's end. 

Tender-con. I cannot be fatisfied in my mind, unlefs 
I hear this man's arguments, for he feems to have fome- 
thing extraordinary in his very face, and more in his 
words. 



THE PiLCRlMS* PROGRESS 435 

Zealous. mind. To the empty are empty things ; if 
this man be fo obftinate that he will tarry and hear this 
fellow prate, let him trary alone, why mould we lofe 
time for his folly ? Let us hasten forward to run the race 
that is fet before us. 

Spiritual-man. No, brother, let us rather bear one 
another's burdens, and fo fulfill the royal law of Chritt 
our King. Let us pity his infirmity, as Paul exhorts us 
in the like cafe : 'Brethren,' fays he, 'if a man be over- 
taken in a fault, ye which are Spiritual, restore fuch an 
one in the fpirit of meeknefs, confidering thyfelf, left 
thou aifo be tempted,' Gal.iv. i, 2. And another apos- 
tle faith, 'Brethren, if any of you err from the truth, and 
one convert him, let him know, that he who convert- 
ed a finner from the error of his way, (hall fave a foul 
from death, and fhall hide amultitude of fins.' — Now, 
therefore, fince this our brother is tempted with a vain 
curiofity to hear the arguments of Human-reafon, let 
us fray awhile, and I will undertake to confute him, 
which will be more to our brother's profit then if he 
had never heard him fpeak. 

Go to then, said he turning to Humanreafon, let 
me hear what thou haft to argue againft the way we are 
going. 

Human-reafon. Then Human-reafon, putting on a 
grave and ferious countenance, fpoke as follows : Gen- 
tlemen, it is not manly to fall into a paffion, and abuse 
a ftranger before you have jufl. caufe given you, espe- 
cially when you are ignoiant of or may mistake, his 
quality. I am fprung of a right noble and illuftrtous 
family, and as ancient as any in the world, by my fa- 
ther's fide. Underftanding is my father, who is a prince 
and courtier, and of near kin to the royal family of 
heaven i therefore, as you are gentlemen, I hope you 
will ufe me with that re/peel which is due to my birth 
and extraction, and not run me down with reproachful 
names and fcurrilous language. 

Spiritual-man. I cry you mercy, Sir j I knew your 
father very well, and honour his noble birth and illus- 
trious quality ; but, give me leave to tell you, your 
mother is but of mean and obfeure quality, and a no- 

3 I 2 



43^ THE PILGRIMS* PROGRESS. 

torious (trumpet, and therefore you mud excuie us if 
weefteem no betterof you than a baftard, or, at beft, 
a very degenerate fon, a mongrel breed, partaking 
more of your mother's vices then your father's virtues, 
who futely was much overfeen when he fuffered him- 
felf to be debauched by fuch a common drab as fhe. 
Her name was Senfe, the daughter of Animal life, an 
old doting for, rhar minded nothing the but eating, 
drinking, 2nd fleeping, his birth-place being nothing 
better then a dunghill 5 this was your godly grandfather 
by your mother's fide. Now he used to proftitute your 
mother, when fhe was young, to all comers and goers, 
and, among the reft, the prince your father fell in love 
with her once upon a time, and lay with her and be- 
gat you fo that you have no fuch reafon to glory in 
your high birth, but rather to be afhamed of your fa- 
ther's infirm ty, in committing folly with fuch an adul- 
trefs as your mother. Befides, what fignifies your 
being his fon, unlefs you were alfo endued wi?h his 
princely virtues ? And he himfelf loft thofe virtues 
after he had defiled himfelf by copulation with your 
mother. For he was once quick- lighted as an eagle 
but now his eyes are dim : in this you refemble him to 
the life, for you are pur-blind. He was active and 
fincere, but now dull and treacherous ; in this alfo you 
are like him, for you are heavy and flow in all your 
operations, and as uncertain and wavering as the wea- 
ther-cock. I could take notice of a great many more 
ill features and qualities in you, but that it would be 
too tedious and irkfjme to the company 

Zealous-mind. Ay, ay, 'tis not worth the while to 
lose fo much lime in talking to this impoftor when we 
art on a journey. 

Weary-o'-the-wcrld. No. indeed brother Spiritual- 
man, no more it is .; and were you put half fo tired as 
I, you would not ftand reckoning up this fellow's 
o-enealogy, nor making comparifons betwixt him and 
his father:' I long to beat my journey's end; come, 
Jet us be jogging. 

Spiritual-man. Have patience, my brethren, whilft 
this man and I difcourfe the point farther, for the fake 



THE PILGRIMS* PROGRESS. 437 

of Tend er- conference, who feems to be ftaggered at 
his firft words, and has an itching defire to hear what 
he can fay for himfelf j perhaps he will have a better 
opinion of the man if we fhould refufeto converfe with 
him j he might think that we were afhamed or afraid 
to (land the brunt of his boafted demonftrations, and 
fo would conclude the truth is on his fide : therefore, 
for his fake, have patience awhile, aud I doubt not but 
I mall convince this man of his error, and make him 
hold his peace, if not recant his ill-grounded opinions, 
to the glory of God and the edification of us all, espe- 
cially of poor wavering Tender-confcience. 

Then they all agreed to tarry and hear out the dispute 
between them ; fo Spiritual-man bid Human-reafon 
wave all further preambles about his brith and family 
and fall upon the point in hand, making as quick a 
difpatch as he could of this matter. 

Human-realbn. Well then, I tell you in fhort you 
are out of your way, and if you will follow my direc- 
tions I will mew you a far nearer and more fecure road 
to the heavenly country. I believe and know there is 
a God as well as you, and worlhip him day and night ; 
but I take not up this belief, nor practife his worfhip, 
on other men's credits. I do not blindly pin my fa'th 
to other men's ileeves, nor worfhip God according to 
the traditions of men, as you do j but I lay a fure 
foundation of my faith. I behold and contemplate this 
wonderful and glorious fabric of the world, and, by a 
regular deduction, I trace the footft^ps of an eternal 
divinity j whilft climbing up the chain of inferior and 
fecond caufe, I at length faftened on the uppermoft 
linkj and clearly fee the firft and fupreme caufe, fource, 
and fpring or" all things vifible and invifible. Thus as 
common bodily objects are firft and lowermoft of the 
ckain of caufes, fo my fenfes are the firft and lowed 
key to my faith, whilft, by' a chain of rational inferences, 
I join the firft and laft things together, and make my 
fenfes, reafon and faith to be all proportionally fud- 
fervient to the adoration I pay the eternal Godhead. 
— Thus I obferve a due order in letting that which is 
natural firft take place, and then afterwards that which 



4j8 THE PILGRIMS* PROGRESS. 

is spiritual t whereas you take a quite contrary course, 
and fo do all that hearken to thofe blind guides, the 
lhepherds on yonder mountain. For they teach you 
to begin at the wrong end, and lay aside thefervice 
of our fenfe and reafon, which are the effential pro- 
perties of our nature, to believe, by implicit, biind 
faith, the doctrines and opinions of* fmh a number 
of men, pretending they were divinely infpired j and 
not only fo, but to believe doctrines that are diame- 
trically opofite to your reafon, and the common 
fenfe and txpeiience of the whole world. As for 
example, they teach and you mull believe, that one 
can be three, and three can be one, contrary to the 
firft principles of natural reafon ; that God is man, 
and man is God ; that a virgin could conceive a fon 
without the help of man, and, after child-birth, re- 
main a virgin ; with many more opinions of the like 
nature, inconfiftcnt with themfelves, and with other 
fundamental principles of nature. 

Tender. II all be true that this man fays, then for 
ought I fee, we are guity of downright Popery; for 
I have heard many wife and learned men fay, That 
the great fecret of that religion is to make its proselytes 
believe, by a blind implicit faith: things directly con- 
trary to common fenfe and reafen : and if we are gui'ty 
of the fame error, wherein do we differ from the 
Papifts ? For my part, lam wonderfully taken with 
this man's discourse, he fpeaks home 10 the purpofe j 
and I connot fee what can be objected againft it, nor 
how he can be anfvvered. 

Spiritual man. Be not carried away with every 
wind of falfe doctrine, but let your heart be eftablifhed 
in truth. Be not credulous, but examine well his 
discourse, and you fhall find it all fophiftry and deceit, 
as I fhall make apparent, if you will give me the 
hearing, 

In the firft pice, therefore, he goes up a wrong 
ground ; in fuppofing our reafon to be perfect in exer- 
cifingitfelf upon its proper object. Before the fall 
of Adam indeed it was fo j but now it is imperfect 
and frail. It was then one intire mining diamond, 



THE piLGRIiMS* PROGRESS. 439 

but now it is (nattered into pieces; we only retain 
fome fragm nts or fparkles of the original jewels; we 
can boaft of nothing but fome broken remnants of rea- 
son, efcaped from that fatal nYpwreckof human nature, 
which ft 11 float up and down in a fea of uncertainties. 
We grope as in the dark, and can hardly difcern the 
thing-; that are familiar with us. O ir notions of things 
natural are liable to a thoufand miftakes, our inferences 
loofe and incoherent, and all our faculties turned up 
fide down. Our difcourfe commonly is ra her rhetoric 
than realon, and has e'ther a fmatch of the ferpent's 
fubtie fophiltrv, or the woman's f>ft and infinuat ng 
eloquence. Thefe generally fupply the place of true 
mafeuine re ion, while the fophiit does bur mimic the 
philoiophcr, and both thev and the orator a6t the divine, 
as this man has done in his lpecious and formal accufa- 
tion of the fhepherds, and vind. cation of his own way. 
For, 

In the fecond place, Suppofe we grant his ground to 
be good, and chat reafon is perfect in its exercifing itfelf 
on its proper objects; yet its inferences from thence are 
but the efforts of his eloquence and fophiftry, while 
he would endeavour to perfuade us, that divine and fu- 
pernataral tilings are the objects of natural reafon alfo. 
It is juft the fame thing as if he would go about to con- 
vince us, that we may hear with our noies, and fee 
with our ears, we may as well do this, as difcern 
divine and fupernatural things by natural and human 
reafon. God hath endowed us with different faculties, 
luii able and proportionable to the different objects that 
engage them. We difcover fenlible things by our 
fenies, rational things by our reafon, things intellectual 
by our underftanding ; by divine and celeftial things 
he has referved for the exercife of our faith, which is a 
khd of divine and fupenor fenfe in the foul. Our 
reafon and underltanding may at fometimes fnatch a 
glimpfe, but cannot rake a (leady and adequate prof- 
pect of things fo far above rheir reach and fphere. 
Thus by the help of natural reafon, I may know there 
s a God, the firtt caufe and original of all things ; but 
liseffence, attributes, and will, are hidden within the 



44-Q THE PILGRIMS PROGRESS. 

veil of inaccessible light, and cannot be difcerned by us 
but by faith in his divine revelation. He that walks 
without this light, walks in darknefs, though he may 
ftrike out some faint and glimmering fparkles of his 
own ; and he that, out of the grots and wooden dictates 
of his natural reafon, carves out a religion to himfelf, 
is but a mere refined idolater than thofe who worfhip 
flocks and flones, hammering an idol out of his fancy, 
and adoring the works of his own imagination. For 
this reifon God is now here faid to be jealous, but upon 
the account of his worfhip. To this end was he fo parti- 
cularly nice (if I may fo fpeak with reverence) in all 
thofe rtrict injunctions he laid on the children of Ifrael, 
as to his worfhip. Hegave to Mofes in the Mount an 
exact pattern of the tabernacle, in its vefTels, inftru- 
ments, and appurtenances : he prescribed the particular 
times and seafons, the peculiar manner, rites, and ce- 
remonies of his worfhip, not a title of which were they 
to tranfgrefs, under pain of death. Now, what needed 
all this caution and severity, if it were a matter fo in- 
different as this man makes it, how God is worfhip- 
6td ? he that thinks, if by patchiug up half a dozen 
natural reafons together, he can prove a Deity, and 
pay fome homage and acknowledgment to him as such 
that ail is well with him ; nay, that he is in the nearefi: 
and readiefl way to heaven ; in the mean while con- 
cluding, that we go round about, if not a quite con- 
trary way, who take up our religion on no lefs credit 
and authority than that of divine revelation. This he 
calls laying aside our senles and our reafon, to believe 
by a blind and implicit faith, the doctrine and opinions 
of a certain number of men pretending to be divinely 
infpired ; and not only fo y but believing doctrines dia- 
metrically oppofice to our reafon, and the common fenfe 
and experience of the whole world. But tell me, O 
vain man how do we lay aside our senfes and our rea- 
fon, when we ufe both in a duefubordination to faith? 
Faith comes itlelf by hearing, wh'ch is one of our 
fenfes : we hear the glad tid ngs of the gofpel preached 
to us, and our hearts are brought into lubjection to che 
power thereof; natural reafon taught us to believe 



Ko. 107 




IlS THE MATTE 
SETTLED? 



co not mean, ray reader, between you and your neighbour, 
ut between you and God. 

Do you say, as many do, " Oh ! no, indeed ; not yet. It 
would not be easy to say 'Yes,' to that question"? 

Or, do you tell us that your account will be easily settled, 
as you have always lived a moral life, and have little to 
answer for compared with many around you, who are dail_, 
filling up the measure of their iniquities in a life of open 
transgression ? 

Or, do you say that yon are striving, praying, reading, and 
doing all yon can to get all settled before yon die ; so that 
you may have peace then, and go before your "Maker" with 
an untroubled mind ? 

Such are the answers which, alas ! are too commonly 
given to this most important of all questions. They all show 
clearly that those who reply thus, are still blind to the things 
of God, and ignorant of " the way of salvation," as it is plaiuly 
set forth in Holy Scripture. 

Hearken,- then, dear reader, to the reply made to this 
searching inquiry, by one whose declining health forewarned 
as to expect her early removal from this world. 

" Is the matter settled between you and God ?" I asked 
EoLmnly. 

" Oli ! yes, sir," was her calm reply. 

" How did you get it settled ?" 

" Oh !" said she, "the Lord Jesus Christ settled it for me." 

" And when did he do that for you ?" I inquired. 

" When he died npon the cross for my sins." 

" How long is it since you knew this blessed and consoling 
fact ?" 



The answer was readily given — "About, twelve months ago." 
Anxious, however, to ascertain the grounds of this confi- 
dence, I asked — " How did you know that the work which 
Christ accomplished on the cross for sinners was done for you P" 
She at once replied — " I read in the Bible, and believed 
what I read." 

And now, dear reader, have you read in the Bible, and 
believed what you have read ? It is written, " Christ Jesus 
came into the world to save sinners." (1 Tim. i. 15.) Does 
this bring comfort to your soul? Do you believe this 
"faithful saying " ? Have you accepted it ? 

Again it is said, " He was wounded for our transgressions, 
..... and with his stripes we are healed" (Isa. liii. 5.) 
These words simply state ''the nature and efficacy of Christ's 
work, and those who believe them are privileged to have 
peace in their souls, for they can rejoice in the fact there 
stated. They read their pardon in the words, "He was 
delivered for our offences ;" (Rom. iv. 25 ;) " In whom we 
have redemption through his blood, even the forgiveness of 
sins." (Col. i. 14.) Have you thus read your forgiveness in 
God's Word by seeing your own interest in Christ's work ? 

If not, dear reader, be entreated to consider this matter 
now 5 " think on these things ;" and may the Holy Spirit lead 
you to see that your debt of sin has been paid by Jesus, and 
that his precious blood-shedding has eternally settled the 
matter between you and God. 

" But when I saw the blood, 

And look'd at Him who shed it, 
My right to peace was seen at once, 

And I with transport read it. 
I found myself to God brought nigh, 
And ' Victory ' became my cry." 



DUBLIN TRACT REPOSITORY, 10 D'OLIER STREET, DUBLIN, 
AND 9 PATERNOSTER ROW, LONDON. 



100 (3d) per Post for 4 stamps. 



THE PILGRIMS' PROGRESS. 441 

there is a God. but faith teaches us to believe in him 
and how to v/orihip him. Th? things which we be- 
lieve of him are indeed far above cur senfes and reafon, 
but not contrary to them : nay, in this ourferfes and 
reaion are initrumental to cur frnth, that when we read 
or hear of any of the miracles done by Chrirt and his 
apolhes, our reafon teiis us they could not be done but 
by the mighty power of God, and that G'^d would not 
byfut.h miracles give te fcimony to a lie : therefore con- 
sequently our reafon teaches us to believe that Chrifi: 
and hisapoftles were really fuch as they profeffed them- 
felves to be ; he the fon of God, they his fervants, and 
men infpired by the Holy Ghoft, and consequently that 
all their doctrines were true. How then can I stumble 
at thedeftrinesof the Trinity, the incarnation of Chrift, 
his being conceived without the help of a man, and 
brought forth of a virgin, (he remaining a pure virgin! 
Thus far my reafon is ferviceable to my faith : the one 
leads me by the hand to the veil, the other draws it 
back, and difcovers all the facred myfteries. Yet ftill 
let reafon keep her dillance, me is but the handmaid, 
faith the miftreis j fenfe and reafon attend in the outer 
courts of temple, but faith enters into the holy of 
holies. 

Now wLhout faith it is impoffible to pleafe God, 
Faith is the evidence of things notfeen, the fubftanceof 
things hoped for: This is that faith which thou, O 
Human-reafon, haft fo much contemned and vilified. 
This is that faith which the lhepherds recommend to 
us. This is that perfpeclive glafs through which we 
faw the glories of the celefttal Jerufalem ; therefore 
ceafe hencefoith to fpeak evil of the way of the Lord j 
ceafe to prevent the louls of fuch as feek the Lord in 
fincerity and with an humble faith. 

When he had made an end of thefe words, Tender- 
confeience burft out into tears for grief and joy; for 
grief, that he had fuftercd his mind to be warped by 
the feducing eloquence of Human-reafon j and for 
joy, that Spiritual-man had fo well anfwered and con- 
futed his argument, which made him addrefs himfelf 
thus to Spiriunl-maiu 

S K 



44a THE PILGRIMS PROGRESS 

Tender, I am heartily forry that my foolifhnefs mould 
have hindered all the company of lomuch time, while 
we might have been a good way on our journey j now 
I am fully fatisfied that Human-reafon is but an ignis- 
fatuous t& the mind, a falfe light, a deceiver; and there- 
fore let us leave him to his den of fhadows, and pro^ 
fecme our journey. 

Then I faw in my dream that they went forward, 
while Tender conference fang, 



"Vain Human-reason boasts himself a light. 
Tho' but a wandering meteor of the night; 
Breed in bogs and fens of common earth, 
' A dunghill was the place of his high birth, 
Yet the impostor would aspire to be 
Esteem' d a son of noble pedigree ; 
Vaunting his father's titles and his race, 
Tho' you see mongrel written in his face. * 
A better hearld has unmask' d the sham, 
And prov'd a strumpet was the juggler's dam. 
In vain he seeks on pilgrims to impose, 
In yain he strives to lead them by the nose : 
T-he cheat's Siscover'd, and bright truth prevails, 
When humble faith does hold the sacred scales. 
Reason and sense are but deceitful guides, 
A better convoy, God for us provides, 
Celestial truth dwells in th' abyss of light, 
Wrapt up in clouds from H uman-reason's sight ; 
He that could see her as she's thuscanceal'd, 
Must look by faith, believing what's reveafd. 
Reason may well at her own querry fly, 
But finite cannot grasp infinity. 
Rest then, my soul from endless anguish freed, 
Isor reason is thv guide, nor sense thy creed. 
Faith is the best insurer of thy bliss, 
The bank above must fail before this venture tniss. 



Now as they went alorg, they came to the place 
where the Flatterer had feduced Chrhtian and Hope- 
ful out of the road into a bypath, which might be 
eafily done* for though it was a by-way, yet it feemed 



the pilgrim's progress. 443 

to lie as ftraight before them as the true way. But how- 
ever our Pilgrims had the good fortune to efcape the 
way that lead to the nets, by means of Spiritual-man's 
company, who had fhrewed infight into that road. 

Now { faw in my dream, that they had not gone far 
before they all began to be very drowfy, infomuch that 
Weary-o'-the-world began to talk of lying down and 
taking a nap: at which Convert, who had notfpokea 
a word fince they parted from the cave of Reformation 
till this time, fetched a deep figh, and wept bitterly ; 
but amidft his tears he called out very earneilly to Wear 
•'-the-world, warning him not to fleep in that place. 
This fudden paffion and extraordinary carriage of Con- 
vert, who had been filent all the way before, made 
every body curious to learn the occasion cf it ; and 
Spiritual-rnan defired him to acquaint the company 
with the occaficn of this fudden motion. Then Con- 
vert telling them if they would elcape death, or very 
near danger of it, they mutt not offer to fleep on that 
ground j prornifmg to give them an account of his life 
in mort, and defired them to give goojd. attention to his 
words, w:,ich would be a means to keep them waking; 
fo he began. 

Convert. Yois may remember, the fhepherds, st 
parting, among other good and wholefome advices, 
bid us have efpecial care not to fleep onthe inchanted 
ground. Now when [ fafr feme of the company in- 
clined to fleep, 1 called to mind the fhepherds exhor- 
tation, and alio my own former mifcarriage in this 
point, which made me burft forth into tears, think 
how far I have gone back from heaven-ward, by rea- 
for. of lleeping in this place 5 and what danger you 
would all have run, mould you but have lain down on 
this inchanted ground, for this is the place thefhepherds 
told u$ of. 

Spiritual-man. BleHed art thou of the Lord, Chap- 
py young man, who haft prevented us from lleeping in 
this place; pray entertain us with a relation of your 
paft travels, for I perceive by your difcouife 'that you 
have been on this way before now. 

3 K2 



444 THE PH«RIM 8 PROGRESS. 

Convert 'Tis pofiible that you mav have heard of 
one Atheift, that met Cnriftian and Hopeful a little 
way off from this p'ace, as they travelled to the hea- 
venly city, lam the man though my name be now 
changed $ nor was that my proper name, but was giveft 
xrse after my sleep on the incbantefj ground j for my 
name before was Well-meaning, but now it is Convert. 
I was born in the valley of Deftruclion, and brought 
from thence very young by my farher, but as we came 
along, by that man behind us, even by Human-reafon, 
-I was fopleafed with, his difcourfe, that my father 
could not get me along with him, but I nmft needs 
tarry awhile to converfe with Hu man -reafon, telling 
my father, that he being old and crazy, I Ihould foon 
overtake him: but Human-reason had fuch inticing 
ways with him, that I had not power to leave his com- 
pany a great while ; nay., at laft when he faw that I 
would go, he would needs accompany me to this place, 
and at parting he gave me fomething to drink out of a 
vial, which he told me was an excellent cephalic, and 
good againft all the diftempersof the brain, to which 
travellers are liable, by reafon of heats and colds, and 
the like; and fo he took his leave and went back to his 
cave : but he was no fooner gone then I fell afieep on 
thisg r ound, whether through the influence ofthat liquor 
he gave me, or through the nature of the vapours which 
arife out of the ground, I know nor, but my fleep 
feemed very fweet unto me ; and I believe I had fiept 
my laft here, had I not been ufed from my childhood 
to walk in my deep: for getting up in my fleep, I 
walked hack again the fame way by wh ch I came, till 
1 was quite off from the inchanted ground, and there I 
met with Chriftian and Hopeful, who were going for- 
ward to mount Sion : fo when they told me where they 
■were going, I fell a laughing heartly at them, calling 
them a hundred fools for taking upon them fo tedious a 
journey, when they were like to have nothing for their 
pains but mere labour and travel. Now all this while 
my brains were fo ftupjfied with that liquor which 
Human -reafon had made me drink, that I was not fen- 
iible I had beea afieep* but was as one in a dream,, and 



THI PILGRIM S PROGRESS. 44C. 

my fancy was fo poflfelTed with an imagination that 1 
had been as far as any pilgrim could go, but couid find 
ro fuch place as the heavenly Jerufalem, f.nd there- 
fore I believed there was none, and fa I told them; 
but however they would not hearken unto mv foolifn 
words, but went forward on their journey, and I kept 
on mv courfe backward, t : ll I came to the town of 
Vanity, where I took up my lodging for a great while, 
till once upon a time, being at one of the public fhows 
in the fair, I was ftruck with a thunderbolt from hea- 
ven, which had almoft ccft me my life, fcr I was forced 
to keep my chamber a whole year upon it. Now, in 
this time of my confinement, I began to thhk of my 
former l;fe, snd the miferable condition I was in, if it 
fhould pleafe God to take me away : this made mc 
weep day and night by myfelf: I alfo faded, and pray- 
ed,- and humbled myfelf before the Lord in fecrer, and 
I vowed a vow unto God, that if it would pleafe him 
to reftore me to health again, 1 would undertake a 
pilgrimage to mount Sion, .on the fir.il opportunity I 
could meet wi h to have company. God heard my 
prayer, my vows, and mv tears, and reftored me in a 
little timej and I walked, and foon left that wicked 
town; and remembering that I had an acquaintance or 
two in the cave of Reformation, men of fober difpo- 
fitions and religious lives, I refoived to go and fee them, 
if perhaps I might prevail upon then fo go along with 
me: fo I went accordingly to the afpreia:d cave, and 
found my two friends there, whom I often b oke mv 
mind to about this matter; but they put me off till 
they cou'd get more company, tell : ng me that it would 
not be Ions before fome Pilgrims would come by, which 
made me long for the happy hour when I might hear 
of any travellers that were going that way: in the mean 
while I abode in the cave, and converted with a ( j;reat 
many men there, and among the reft I prevailed on 
Zealous-mind and Yielding to go along with us; for 
my friend, names were Seek-truth and Wean • o- the- 
world, whom we have in our company now. So when 
Tender-confciencecame by, and was looking on the 
pillar ofHiftory, Sedk-tnnh happened to ice him, and 



446 THE pilgrim's progress. 

knowing by his habit that he was a Pilgrim, he" present- 
ly ftruckup the bargain with him to bear him compa- 
ny, and called the reit out of the cave, a little way off 
from which we overtook Spiritual-man, and fo we all 
joined company, and came along together, not one of 
us but Yielding being loft: he muft needs follow the 
excefsof the town of Vanity, and fo got a furfeit with 
a Seducer in wine, which killed him. 

Now I faw in my dream that the Pilgrims by this 
time were got over the inchamed ground, and entered 
into the country of Beulah, whole air was fweetened 
with all manner of aromatic perfumes, which revived 
their drooping fpirhs, grown heavy, and a'mofl ftu- 
pifted with walking over the inchanted ground. Here 
were trees growing, whofe fruit never facie away, and 
-whofe 'leaves are always, green. In this place there is 
a perpetual fpring, the 'birds always finging, the mea- 
dows adorned with flowers, and all things abounding 
that are delightful j for it lies within fight of Paradife 
and the fbadovv of the celeftial city reaches to it. Here 
they walked and comforted themfelves with the plea- 
fure which this goodly land afforded, reflecting back 
upon the toils and hardfliips they had undergone 5 they 
foiaced themfelves with the thought that now they were 
near their journey's end, and within plain view of the 
celeiiial Jerufalem, which they had fo long and fer- 
vently defired to fee. The farther they walked, the 
plainer might the glory of that place be feen, and the 
more earneftJy did they long to come to it: fo they 
Tpurred one another forward with comfort ab'e words, 
faying, -Come, let us go up to the Louie or the p*rd, 
our feet fhall be Handing in thy courts, O Jtrufalem. . 
In the fight of angels we will fing un;o thee, O Lord, 
and will adore in thy holy temple. 

And as they pafsed along they came to certain vine- 
yards which belonged to the King, and the keepers in- 
vited them in, faying, Come in, ye blcfsed of the 
Lord, and tafte ye the wine that rejoices the heart of 
God and man: fo the Pilgrims went into the vineyards 
and drank of the wine thereof, which inebriated them 
with love and j°y, with defire and hope to fee the 



THE PILGRIM'S PROGRESS. 447 

King's face of whom the keepers of the vineyard told 
them many glorious things, faying, That he was the 
faireft among ten thoutand, therefore the virgins loved 
him, and ran after the od<,ur of his ointments. They 
faid alfo,- that be was a great lover of pilgrims, and that 
he himfelf took upon him once to be a Pilgrim. Many- 
more good commendations they gave of him, which 
made thofe men impatient till they got to th° city : lo 
they left the vineyards and went forward, and run as it 
were for their lives Thus they continued running till 
they came in fight of the gate ; but, in a kind of a 
bottom, they were flopped by a river which was very 
deep and had no bridge to go over it. 

Moreover I law in my dream, that there fat a mul- 
tiiude of men, women, and children, of all nations, 
tribes, and languages on the banks of the river : fo 
when the Pilgrims came down to the river fide, they 
fat down likewifeon the bank, and began to queftion. 
one another how they mould get over : a!f3 they afk- 
ed fome that were fitting there before them, whether 
there was any other way to go into the city ? and they, 
anfwered them, No. 

Then ihey were greatly perplexed in mind to think 
how they fhould get over this river ; but Weary-'o-the- 
world faid unto his companions, Be not difcourao-ed 
becaule of the river, for I will venture in firfr, and ac- 
cordingly as it fares with me you mav act. If I o- e t 
over m fafety, then you may fecurely follow; but if I 
fink and perifh in thefe deep waters, then you have 
your choice, before you: do what ieems good in your 
own eyes. So he boldly rufhed inro the river, plunc-ino- 
him/elf over head and ears in a moment, and they never 
faw him rife again, which did -great y difhearten the 
reft of the Pilgrims, and they knew not what to do, or 
which way to turn tbemfelve.t. 

Whilft they were thus difcon'blate and melancholy, 
there came flying to them a man in bright clothing, 
who faid, Peace be unto you, \-t not your hearts be 
troubled becaufe of the man who juft m>w entered the 
river, and presently funk out of your fight.: his name 
is Weary-o-the world, and his ci.rcumfi:a.,c s anfw.cr his 



448 THE PfLCRI-M'S PROGRESS. 

name for he has a long time Iain under great difcon- 
tent, becaufe the affairs of his life went not fmoothly 
on his fide ; he has met with a great many crofies and 
loiles, vexations and. troubles in the world. He has 
been croffed in body, foul, and eftate in wife, children 
and friends : now all those together made him weary 
of the world, and relolved to go out of it : but he fuf- 
fered none of thofe things for righteousnefs fake or for 
the name of Chrift, butforhis own ambition, covetous- 
nefs, and envy, which made him odious to all people 
that knew him ; nay he thereby put himfelf out of the 
protection of Providence, fo that nothing thrived which 
he took in hand : his corn was blafted in the field j his 
body afflicted with many difeafes, which were occa- 
fioned by his lulls ; his wife and children curfedhimto 
his face becaufe of h's tyranny and cruelty; his friends 
and neighbours mocked and derided at his calamities* 
and all things -went againft him ; fo in a pet he took 
up a refolution to leave the world j but he did it not for 
the love of God, which was the feafon why you favv 
him fink in the waters of this river, and rife no more. 
It is not enough to be weary of the world ; but to be 
weary of fin, it is that which is acceptable in the fight of 
God, and of great price: befides, he ought not pre- 
lumptuoufly to have rulhed into the river himfelf with- 
out orders, but fnould have waited till the King's 
pleafure was manifested to him as you fee many fitting 
alono- the river fide, and waiting for the King's com- 
mand : and now I am fent with a mefifage toTender- 
confcience, to tefl him it was the King's pleaiure he 
fhould come over next. 

So Tender-confcience prepared himfelf to obey the 
King's furnmons ; but his heart panted, and all his 
limbs trembled, to think what was, become of Weary - 
o'-the-world, and for fear he fhould fink Hkewife : 
v..'hpm, when Spiritual-man 'faw in his agony, he com- 
forted him, biding him be of good cheer, faying, you 
are not the fir ft, neither will you be the l'aft that mult 
pafs through this river ; all that have been before you 
fince Adam have been forced to go through this river 
except Enoch and Elijah, and so muft all that come 



THE PILGRIMS' PROGRESS. 449 

after y :.:. Death is a debt we all owe to God and na- 
ture, and it mult be paid at one time or other, eprly or 
later. There is an appointed ! ime for all men once to 
die, and after dearh to come tojudgmer.t ; therefore be, 
not afraid of that which cannot be avoided. 

Tender confcience. I am not fo much afraid of death, 
as of what will come after ; I fear I fhall never fee the 
city of God, the heavenly Jerusalem, vvhofe glittering 
walls and turrets ravifhed my eyes, when we paffed 
through the lands of Rf-ulah : I fear I am going down 
into a land of darknefs, where my feet will Humble on 
the dark mountains, a land without light or order, 
where there dwells nothing but femp'ternal horror and 
confufion. This is that which makes my heart firings 
ready to break, and my knees to fmite one againft ano- 
ther. O that fome one would hide me till the fury 
of his anger be overpaft ! Oh ! that he would protect 
me in the fecret of his tabernable, andfhelter me under 
the fhadow of his wings! For yet a little while, and 
The eye that feeth me fhall fee me no more. 

And with that word he entred the river, and finding 
the waters fha41ow at firft, he was comforted ; but a?; 
he waded along, they role up even to his mouth and 
noftrils, fo that he could hardly fetch his breath : then 
he cried aloud, frying," Save me, O God, for the wa- 
ters are come into my foul ; I fink in deep mire, where 
is no Handing j I am come into deep waters, where the 
floods overflow me. Make hafte to deliver me, O God ; 
make hafte to help me, O Lord ; my fteth and niv heart 
faileth, but God is the ftrenght of my heart, and por- 
tion for ever." Thus cried he, and ftill waded on till 
he came to the middle of the river, where he could find 
no bottom ; \o that his head was covered with water, 
and he ha i funk away, had not the mining one that 
invited him come flying to his afiiftan re, and catching 
him by the hair of the head, hrld his head above water 
till he came over to the oppofre bank, were it grew 
fhallower, and he began to walk with eafe till he got 
clear of the river ; and when he ftwod upon the bank 
on the other fide, he leaped for joy, findnghimfelf ib 
Z L 



450 the pilgrim's progress. 

marvelloufly light and active that he thought he could 
"fly'; for the garments which he wore all the way were 
very heavy, and they fell off from him in the river, fo 
that now he was as light as a bird. 

Now I Taw in my dream that the ihining one had no 
fooner set him on the fhallow fide of the river, but he 
went to the other fide and bid Spiritual-man, Zealous- 
mind, Seck-truth, and Convert follow him into the river 
which they did, whilft the fhining one flew over their 
heads to the other fide, where Tender-confcience Hood 
encompaffed by five or fix men in bright clothing. So 
the four men waded through the river with different cir- 
cumftsncesj for Spiritual-man having been in deep wa- 
ters before, though not altogether fo deep as these, 
-had got fome fkill in fwimming and keeping his head 
above water i but poor Convert and Seek-truth were at 
a great lofs when they came toward the middle of the 
river, where the waters were at the deepeft, fo that they 
cried out for help unto Him that is able to fave, and 
their prayer was heard, and a hand was reached forth 
■which buoyed them up till they came to the mallow 
ground. So they walked through the red of the river 
with ease, and came to their brethren on the other fide : 
but, as for Zealous-mind, he thought to get over fafer 
than any of them, and therefore privately he had gather- 
ed a bundle of reeds, which grew by the river fide, and 
he refted himfelf on them j but when he came to the 
middle of the river, the violence of the current carried 
away his reeds, and he funk to the bottom, and was 
feen no mor.e. 

So in my dream T asked one that flood by me, what 
was the reafon that he who had appeared fo forward all 
along in his journey, ihould now fink at laft ? And he 
anfwered me, It is now enough to be zealous and for- 
ward, but to be humble and charitable is alfo requifite. 
This man was of a fiery temper, and had a zeal indeed, 
but it was a diforderly zeal, not tempered with charity 
and prudence : likewife he trufied in his own ftrenoth 
as you faw by his leaning on the bundle of reeds. Now 
this was his pride, for had he called on God for help., 
peradventure he might have been faved. 



THE PILGRIMS Pft.OGR.LSS. 4$I 

So I faw in my dream, that thefour men, even Ten- 
der-confcien;e, Spiritual man, Seek-truth, and Con- 
vert, welcomed each other to that fide of the river, and 
the fhining-ones welcomed them likewife : and there 
came a bright cloud and covered them all, and they 
were carried up in the cloud, through untracted j hs 
of air j and as they went up, the men in bright cloth- 
ing told him that they had watched over them all the 
way of their pilgrimage, and had observed all their 
good actions, which were writren down in a book ; 
and as they had fuved them from many dangers, though 
un feen by them. Thus the cloud was carried up 
through the boundlefs orb above ; and as they went 
through the skies, they faw the glo;ious liars mining 
like funs in the firmament. At length when they came 
near to the heaven of heavens, a troop of holy ones came 
out of the city to meet them. Now the foundation of 
the city was laid on the tap of the eternal hills, and all 
round about it were fields of endlefs light wherein the 
fainrs and angels wa ked. Then they came to the place 
where the Ancient of Days was fitting, whole garments 
were as white as fnow, and the hair of his head was 
like pure wool -, his throne was like the fiery flame, and 
his-wheels as burning fire. A fiery ftream ifiued, and 
came out from before him, thoufand thoufands minifter- 
ed unto him, and ten thoufand times ten thoufand ftood 
before him. Then they came to the gate of the City, 
and the pilgrims were bid to call there, which they did 
accordingly, and one looked over the gate, to whom 
the men in bright clothing faid, These men are come 
from the valley of Destruction ; thefe men have gone 
through great tribulation for the love they bear to the 
King ; and they fpoke to the pilgrims to give in their 
certificates, which they did ; and their certificates, were 
prefented to the King, who gave orders that the gates 
mould be opened to the pilgrims ; lb they entered in 
andjuft at the entrance one met them, and faid unto 
rhem, " Come, ye blefTed of my Father, inherit the 
Kingdom prepared for you from the foundation of the 
world; enter you into the joy of your Lord.'^ Then 
.3 L2 



45# THg ^IL&RIM's ?RQGRESS. 

% multitude of the heavenlv holts, with narps in their 
hands, met tliem, and fang a song which no man un- 
derftood but themselves, and fuch as are thought wor- 
thy to be a mitt:d into that bleffed place. So 1 awoke 
and behold, it was a dream. 



ENp OF THE PILGRIM'S PROGRESS. 




THE 

LIFE AND DEATH 

OF 

MR. JOHN BUNYAN, 

Late Preacher of the Gospel in 

BEDFORD. 

esmam p— — — — — — — ggg HBgg 

The righteous shall be aad in evei lasting remembrance.— Ps. cxii. 6 



JVlR. JOHN BUNYAN was born at Elstow, within a little 
mile of Bedford . of honest, but very poor parents, who gave him 
such learning as }heir circumstances would afford ; but he was so 
addicted to vice, even from his childhood, that he had few equals 
in wickedness ; nay, he has been heard to say, with grief of heart 
that he was a Town-sinner, that is, one that was noticed for his 
impiety by the inhabitants of the town where he lived. However, 
his conscience often accused him with dreadful visions in the 
night, before he was ten years old : but when those horrors had 
left him he again eagerly followed his sinful pleasures. 

But notwithstanding all this wickedness, God did not utterly 
leave him for he sometimes followed him with convictions, and 
sometimes with judgements, but yet such as had a mixture of 
mercy in them. At one time he fell into a creek of the sea, and 
narrowly escaped drowning ; and another time he tell out of a 
boat into I'edforJ river, but there he was aho preserved though 
with difficulty . But alas 1 neither judgement nor mercy could 
yet awake him, for he was still resolvedto go on, whatever rubs 
he met with. 



454 

Yet God left R'ot himself without a witness in his soul, — 
Being one day at Siv with his companions, a voice suddenly dar- 
ted from Heaven into his sou!, saying, 'Wilt thou leave thy sins, 
and go to heaven; or have thy sins and go to hell?' This put him 
into such a consternation that he left his sport, and, looked up 
to heaven, thought he saw the Lord Jesus looking down upon 
h;m 3 asoue highly displeased with him, and threatening him 
with some grievious punishments for his ungodly practices. But 
seethe wiles of satan ! Nojsooner had this made some impres- 
sion on his mind but the Devifcuggesfeed to him, that he had been 
a vile sinner, and that it was now too late for him to look after 
heaven, for Christ would not forgive him. Tins suggestion 
drew on the feelings of Mr. Bunyan, who, looking upon him- 
self as one that had transgressed beyond the reach of mercy, 
thought within himself that he would take his fill of iniquity ; 
though these pleasures of sin, through the operation of the Holy- 
Spirit, were so often embittered that he could take but little 
satisfaction in them. 

Once, being in the full career of impiety, aud belching cut 
oaths like the madman that Solomon speaks of, who scatters a- 
broad firebrands, arrows, and death he was severly reproved 
by a woman who was a notorious sinner herself, who toid him, 
That be was the ugliest fellow for swearing that ever she heard 
in her life, and that he was able to spoil ail the youth in tiie town. 
This reproof (as he knew the woman's base character) filled him, 
with secret shame, and from. that time forward he very much re- 
frained from it. 

The Almighty having still a design of grace towards Mr. 
Bunyan, was pleased to terrify him with the following dream ; 
He thought he saw the heavens, as it were, all on fire, and the 
firmament crackling and shivering with the noise of mighty- 
thunders ; that an archangel flew in the midst of heaven, soun- 
ding a trumpet, aud a throne of glory was seated in the east, 
vt hereon sat a person in brightness like the morning star. Mr. 
Bunyan, thinking it was the end of the world, fell upon his 
knees, and with uplifted hand's towards heaven, cried out," 
O Lord God, have mercy upon me i What shall 1 do? The day 
of Judgement is come, and I am unprepared !" He tiien imme- 
diately heard a voice behind him saying," Repent," Upon this 
he awoke and found it was but a dream. 

At another time he drea.medthat he was in a pleasant place, 
living in riot and luxury, banqueting and feasting his senses ; 
where on a sudden, even in a moment, a mighty earthquake 
rent the earth in sunder, and out of the wide and dreadful gap 
came bloodv and amazing flames, and in those flames the fi- 
gures o' men tossed up in globes of fire, and [ailing down again, 
with horrid shrieks, and cries, and execrations ; whilst some de- 
v.is that were mingled with them, laughed aioud at their tor- 



455 

ments. And whilst he stood trembling at this affrighting vi- 
sion, he thought the earth sunk under him, and a circle of flame 
inclosed him : hut when he thought himself just at the point of 
perishing, one in while shining raiment descended, and pluck- 
ed him out of that dreadful place, whilst the devils cried after 
him to leave him with them, that he might receive the ju.;t 
punishment his sins had deserved ; yet he escaped the danger. 

A little time after, lie fell into company with a poor man that 
made a profession of religion, whose discourse concerning the 
scriptures so affected Mr. Bunyan that he betook himself to 
reading the. Bible, (especially the historical part but was yet ig- 
norant both of the corruption and depravity of his nature, conse- 
quently of the want and worth of Jesus Christ to save. him. 
However this produced outward reformation in his words and 
life : he now fell into a kind of legal religion, making up a right- 
eousness for himself so that, while he thought, he kept the com- 
mandments, he had comfort ; but, when he broke any of them, 
he was full of trouble, till by sorrow and repentance he healed 
himself again, and thought he had thereby made God amends, 
and all was well. Thus he continued for almost a year his neigh- 
bours taking him for a good man andhvondering at his reforma- 
tion; so that those who spake ill of him before, began to praise 
and commend him, which puffed him up with pride. He had 
been mightily addicted to singing and dancing ; these he found 
so hard to relinquish, that it was near a twelvemonth before ho 
coul I le^ve them off. 

But it pleased God, in his wisdom and goodness, to let him 
pass through these things, that he might the better know how to 
direct thoiepoor wandering souls that should be afterwards un- 
der the same temptations. 

Mr. Bunyan. soon after this, went to work upon Ins calling at 
Bedford, where he happened to hear three or four poor women, 
who where sitting in the sun, discoursing together about the 
things of God ; this caused him to draw near to them, for he was 
himself become a mighty talker of religion ; but, though he heard 
them awhile, yet, as himself confessed, he understood not, for 
they spoke of things above his reach, viz. of the new birth, and 
the work of God on their hearts, and how they were convinced 
of their miserable state by nature; they talked how God had 
visited their souls with his love in the Lord Jesus, and with what 
promises they had been comforted and supported against the 
temptations of the Devil : tie heard them likewise talk of the 
baseness of their own hearts, and of their unbelief, and of ab- 
horring their own righteousness, as filthy and insufficient to do 
them any good All this appeared to him to be spoke with such 
an air of joy, such pleasantness of scripture language, and with 
£iich an appearance of grace that they seemed to him as if they 
• had found a new world. 



45^ 

From this discourse he felt unusual agitations in bis heart, and 
seemed conscious within himself, that his condition was not so 
good as he thought it to be. However, the impression rnigh-* 
tily affected him, and made him very desirous to hear farther 
of these things. He therefore made it his business to go often 
into religious company, for God had, at length ,touchedhis heart 
he could not stay away; for his whole soul was so fixed on eter- 
nity, and the things of the kingdom of God, that neither plea- 
sure nor profits, persuasions nor threats, could make him let 
go his hold ; insomuch, that he has repeatedly said, That it 
would have been as difficult at that time to have taken his mind 
irom heaven to earth, as he has found it often since to get it from 
earth to heaven. Notwithstanding these good resolutions, the 
Devil strove hard to seduce hi in, causing bim to make several 
objections against himself as, That he was cast away, and one 
that had no faith, nor could have any, because be was not one 
of the Elect. 

And now another stumbling-block was to be removed ; for the 
Devil was let loose in a set of people who called themselves 
Ranters, (and indeed they deserved that name) giving way to 
those filtny uncleannesses which ought not to be named among 
christians. They wrote several books which were highly esteem- 
ed by some who were old professors. But God, designing to 
make Mr. Bunyan a chosen vessel of honour, begat in his heart 
sp great an aversion to their cursed principles, that he rebuked 
many with whom be had been previously intimate, and entirely 
forsook their company. 

He now began to read and look upon the scriptures with new 
eyes, at it were, and every part was sweet and pleasant to him, 
so that he was continually meditating, and crying out to God, 
that lie might know the truth, and the way to heaven and glory. 
Thetempter made use of three questions to try him: l^t How can 
you tel! if yen have faith! 2clly, Are you in the number of the 
eiect r 3dly How if the day of grace should be past and gone? 
the suggestions brought him into bitterness of soul. But the Fa- 
ther of mercies comforted him in this disconsolate state, and 
shone with grace upon his seul. 

But this holv man had been a great sinner which aggravated 
against himself on all occasions : reckoning up, like Paul, his 
own vileness before his conversion. " I was mad against the 
Saints, says that Blessed Apostle in one place ; a.nrf in another, 
" I persecuted the church of God. " In like manner our worthy 
Mf- Bunyan cries out of himself, " 1 was a town sinner ; I was 
the vilest in the country ; a Jerusalem sinner, murdering the son 
or God afresh by my ungodly deeds, and putting him to open 
shame." 

About this time he began to make his condition known tothoic 
poor people whose discourse had been the fk$t occasion of his 



457 

real conversion* Wher they had heard him they told Mr. Gif- 
ford, (the worthy pastor of that church) who was himself wil- 
ling to be well persuaded of him, and he invited him to his own. 
house, where he heard him converse with others about the dea- 
lings of God with their souls ; from which he still received fur- 
ther convictions, and saw more of the deceitfulness of his own 
heart. 

Temptations still assaulted him on divers occasions, but God 
delivered him out of them all, and at last set his feet in a large 
place filling his soul with joy and gladness. 

About the year l6S5, he was baptized, and admitted a mem- 
ber of the Baptist church at Bedford, who having experienced 
the grace of God that was in him, and how eminently God bad 
fitted him for the. work of the ministry, he was earnestly desired 
by the congregation to communicate to them those spiritual 
gifts with, which God had blessed lum. He at first modestly ex- 
cused himself ; but, being farther urged, he at last consented, 
He did not preach in public, however, at the first commence- 
ment ofhis office, but dispensed his gifts only in private among 
friends. 

Some time after this, he was more particularly called forth 
and set apart for the public preaching of the gospel, which he 
entered upon with great fear and trembling conscious of his own 
unworthiness : but God was'pleased to bless and prosper the 
work of his hand, that many souls believed on the Lord Jesus, 
through his ministry, to the praise of the glory of God's grace. 

One remarkable instance must be here recorded. Being to 
preach in a church in a country village in Cambridgeshire, (be= 
fore the restoration of King Charles) and the people being 
gathered together in the church-yard, a Cambridge Scholar, 
who was not very eminent for his sobriety, inquired what was 
the meaning of that concourse of people ? for it was upon a 
week day. Being told that one Buuy/an, a tinker was to preach 
there, he gave a boy two-pence to hold his horse, saying. He 
was resolved to hear that tinker prate. He accordingly went 
into the church, and God met with him there by his ministry, 
for the young gent leman came out much changed, and would 
bear none but the tinker for a long time after, he himself be- 
coming a very great preacher in that country afterward. 

But now Mr. Bunyan had a grievous attack to withsstand : 
for having preached the gospel about five years, he was appre- 
hended at a meeting, and carried before a Justice of Peace, 
who committed him to prison, though he offered security ;or 
his appearance at the next sessions ; the reason assigned for his 
commitment was, because his security would not consent to be 
bound up, that he should preach no more to the people. 

At the sessions he was indicted for an upholder and maintain- 
or of unlawful assemblies and conventicles, ami for not conform- 



458 

fng to the Church of England. Mr. Bunyan was a man of free 
and open spirit and would not dissemble to save himself, espe- 
cial in his Master's cause, and therefore frankly owned his be- 
ing at a Meeting, and preaching to the people, and that he 
was. a Dissenter from the established worship, acknowledging, 
as the Apostle Paul had done before him, " That after the 
way which they called Heresy so worshipped he the God of his 
fathers. The. "Justice took this open and plain dealing with 
them for a confession of the indictment, and sentenced him., to 
perpetual banishment, because he refused to conform; in .pur- 
suance of an act made by the thbn Parliament. Upon which he 
was again committed to prison, where though his sentence of 
banishment was never excuted upon him, yet he was kept in 
prison for twelve years, bearing that tedious imprisonment, in 
an uncomfortable and close prison, and sometimes under cruel 
and oppressive gaolers, with that Christan patience and presence 
of. mind as became a Minister of Jesus Christ, and such a cause 
as h<?. was engaged in, and suffered for. 

- But though his enemies, stirred up thereto, were many yet 
$hey were withheld, by a Divine Power, from executing the 
sentence of his banishment ^nevertheless by his sufferings in 
prison he confirmed and sealed the truth, which before lie had 
preached. Having remained a little time under confinement, 
■}]G was accompanied by above threescore fellow-sufferers (Dis- 
enters likewise) who were taken at a religous meeting at Kais- 
to,in Bedfordshire, besides two eminent Dissenting Ministers 
viz Mr. Whealer and Mr, Dun, by which means the prison was 
much crowded. But even here he did not spend his time in a 
supine and careless nianiVer, nor eat. the bread of idleness ; for 
his own hands have ministered tohis, and the necessities of his 
family 3 making many hundred gross of long tagged thread iaces, 
which he had learned for that laudable purpose. His library 

• consisted only of two books, a Bible, and the Book of Martyrs. 
During his imprisonment he wrote several excellent treatises, 
particularly, " The Holy City, Christian Behaviour, The Re- 

• surrection of the Dead, Grace abounding to the Chief of Sin- 
iiers," with several others. 

During his imprisonment he declared he never had so great 
an inlet into the word of God as then. But notwithstanding 
this, he found that a concernment for his wife and children 
would now and then take place especially for his daughter who 
was blind, and the thought of her enduring hardship was almost 
ready to break his heart, for he was an indulgent father, as well 

• as a loving and tender husband* 

After this blessed man had suffered twelve years imprison- 
ment the testimony of a good conscience it pleased God to stir 
up the heart of Dr. Barlow, Bishop of Lincoln, to be a means 
of his deliverance. ' . 






459 

After his being at Hbcttv hemade it a great part of his'business 
to visit the saints of God abroad, paving his Christian acknow- 
ledgments to them, especially such whose hearts God had 
drawn forth to support him under his sufferings, preaching the 
go-pel wherever he came, and exhorting all not to be afraid 
or ashamed of raking up the cross of Christ, nor forsake the 
assembling of themselves together, though the laws were 
against it, as knowing that God ought to be obeyed before 
men. As for such as were under sufferings on that score, he 
made in bis particuliar care to procure and send them relief. 
He also took care to visit the sick and to support them both in- 
ternally, according to their wants, and his ability. God so 
1 his ministry, accompanied it with his special presence, 
that many souls were brought to the acknowledgement of the 
truth as it is in Jesus. 

He was very ready and successfu 1 mreconcilingthedinerences 
that were among God's- people wherever he found them, and 
by that means often saved many families from ruin, being an 
ambassador of peace in every respect. He would frequently 
look back upon former deliverances, and bless God ; of which 
some were exceeding remarkable, and none more so, then 
that which will now be related. 

Being a soldier in the Parliament's army, at the siege of 
Leicester, in 1615, he was drawn out to stand centinel, but 
another soldier voluntarily desired to go in his room; which 
Mr. Bunyan consented to : he went, and, as he stood centinel 
there, was shot into the head with a musket-bullet, and died. 
This was a deliverance that Mr. Bunyan would often mention 
but never without thank-giving to God. 

He was a man of a piercing judgment, and had a great in, 
sight into the things, as appeared in the late reign, when 
"liberty of conscience" was so unexpectedly given by Kino- 
James II. to Dissenters of all persuasions. He saw it was not 
out of kindness to Dissenters that they were so suddenly 
set at liberty, and freed from the hard prosecutions that bad so 
long lain so heavily upon them : he acknowledged that "liber, 
ty of conscience," was good, and was every man's birth ri«-ht 
by a Divine charter but he could not believe it was then given 
out of a good end ; and that the bright sun shine of the present 
was but to introduce a black cloud of slavery upon us 
once the designs then laying were ripe for execution ; and 
therefore exhorted his congregation at Bedford, and others 
also, to make use of the Ninevites remedy to avert the impend- 
orm. 

It was his constant practice, when he had his liberty, to come 
up once a year to London, and to preach in several places 
there, but more particularly in Southwark, near the Falcon • 
and his labours met with a general acceptance from all his 



4$o 

auditors. And from London he used to ride his circuit in the 
country, visiting the saints, and strengthening their hands in 
the ways of God. 

In his family he kept up a daily and constant course of 
prayer, reading, and exhortation ; instructing his children, and 
exhorting them to walk in the ways of God. He had the 
blessing that .Agur prayed for, neither poverty nor riches ; but 
God always gave him food convenient. He was once told that a 
gentleman in London, a very worthy citizen, would take his 
son Joseph apprentice without any money, which might be a 
great means to advance him ; but he replied/' God did not 
send him to advance his family but to preach the gospel." 

The last act of his life was a labour of love and charity ; 
for a young gentleman^ who was Mi\ Bunyan's neighbour, hav- 
ing fallen into the displeasure of his father, he desired Mr. 
Bunyanto be the instrument of making up the breach, which 
he both undertook and happily effected ; but in his return to 
London being overtaken with exeessive pains, and coming to his 
lodgings very wet, (which was at Mr. Straddock's a grocer at 
the Star, upon Snow-hill) he fell sick of a violent fever, which 
he bore with much constancy and patience resigning himself to 
theuill of God and desiringtobe dissolved that he might be with 
Christ looking upon life as a delay of that blessedness which his 
soul was daily aspiring to and their sting after ; and inbis holy 
longing frame of spirit, after a sickness often days he breathed 
out his soul into the hands of his blessed Redeemer, following 
his happy Pilgrims from the City of Destruction to the Hea- 
venly Jerusalem. 

Mr. Bunyan depaited this lifj on the i7th of August, 1G8S, 
in the 69th year of his age. 



\M& 




G. Wilson, Printer, Leeds, 



THE 



MINISTERS 

OF THE 

BAPTIST DENOMINATION, 

MET IN 

ASSOCIATION 



AT 



BRADFORD, 

JUNE, 12th. and 13th. 1810, 

Send christian salutation to the several Churches 

over which they preside, 

meeting at 



Ackringlon 

Ikicup, 

Barnoldswick, 

Biackburn, 

Bradford, 

Bursicin, 

Lramley, 

dough Fold, 

Colne, 

Cowling Hill, 



Gildersorae, 

.Halifax, 

Hebden-Bridgej 

Leeds, 

Liverpool, Byrom- 

street, 
Manchester, New 

York-street, 
Masbro', 
Otrden, 



Pendle Hill, 

Preston, 

Rawden, 

Rochdale, 

Rushworth, 

Salenriine Nook, "" 

Sheffield, 

Sutton, in Craven, 

Wainsgate, and 

York. 



DEAR BRETHREN, 

The subjects on which we have been ac* 
customed to address you, in our annual epistles, 
have generally been of a practical nature. And 
we hope your ministers will never so far forget 
the nature and design of their profession, as to 
endeavour to amuse you with metaphysical 



A 



speculations, instead of leading your attention to 
those subjects which have a direct tendency to 
promote your improvement in genuine piety, 
and universal goodness. We are now, indeed, 
at the earnest request of some of our brethren, 
about to address you on a subject which may, 
on some accounts, be regarded as metaphysical. 
We mean what is generally termed the doctrine 
of election. We do not, however, deem it neces- 
sary to enter upon a laboured defence of it. We 
shall only make a few remarks, with a view to 
point out some mistakes which are generally en- 
tertained respecting the consequences which re- 
sult from this doctrine; to guard you against its 
abuse; and to shew what practical improve- 
ment we ought to make of it. 

We are aware that the doctrine of election 
is, at present, extremely unpopular. But we 
believe this is principally the consequence of its 
being but little understood, arid consequently, 
very much misrepresented, by those who op- 
pose it; and perhaps, very grossly abused by 
some who profess to believe it. 

That good men are represented by the in- 
spired writers, as the elect, or chosen people of 
God, is what none who have the slightest ac- 
quaintance with the holy Scriptures can deny. 
The Apostle Paul tells the believing Tbessalo- 
nians that God had "from the beginning, chosen 
them to salvation". 2 Thes. ii. 13. lie speaks 
of the Ephesian christians as having been "cho- 
sen in Christ before the foundation of the. world". 
Eph. i. 4. And when writing to the Romans 
respecting God's rejection of the. Jews,, in conse- 
quence of their infidelity and wickedness, he tells 
them that this rejection would not be total, he 



expresses himself in these remarkable words ; 
" There is a remnant according to the election of 
grace". Rom. xi. 5. To mention but one pas- 
sage more; the Apostle Peter stiles the Chris- 
tians to whom he wrote, "Elect, according to the 
foreknowledge of God the father, through sanc- 
tification of the spirit unto obedience, and 
sprinkling of the blood of Jesus Christ". 1 Pet. i. 
2. On candidly examining these passages, and 
many others of the same import, which might 
easily be recited, we feel ourselves obliged to ac- 
knowledge that they speak of an election which 
is personal • that the objects oi it were chosen of 
God from eternity ; that they were not chosen 
merely to the enjoyment of certain external pri- 
vileges, but to salvation ; and that this choice 
was not the result of any merit or goodness fore- 
seen in them, but entirely the consequence of the 
divine grace. 

"We do nothowever,believe that in choosing 
hi's people to salvation, the great God has acted 
in a capricious or arbitrary manner. Fie is in- 
deed, a sovereign- but he is a wise and righteous 
sovereign. The reasons of his conduct may be, 
and frequently are unknown to us: but we can- 
not d'-ubt of his being determined by the wisest 
reasons, in the formation and execution of all his 
designs. We are assured indeed, that God's 
choice of his people is an "election of grace;" and 
that no foreseen worthiness in them was the cause 
of it. They were chosen not because they weve 
holy ; or because it was foreseen that they would 
be holy ; but "that they should be holy." They 
were chosen "according to the good pleasure of 
the divine will :" but that will is always deter- 
mined by principles of infinite wisdom and good- 
ness. A 2 



4 

The belief of this doctrine has no influence 
on the opinion we form respecting the number 
of those who shall be finally saved. Those who 
believe the doctrine of election are frequently 
represented as persons who confine the divinefa- 
vour within the narrow limits of their own party; 
and suppose the kingdom of heaven to be a soli- 
tary^ and almost uninhabited country, into which 
none can obtain admission but those whose creed 
is similar to their own. But is this representa- 
tion just? We hope not, brethren. We believe 
that the elect of God will be gathered "from the 
four winds; from one end of heaven to the other". 
We rejoice in the prospect of seeing "many; amul-* 
titude which no man can number, come from the 
east and the west, and sit down with Abraham, 
Jsaac, and Jacob, in the kingdom of God", But 
whatever may be the opinion of individuals on 
this subject, those who believe this doctrine 
stand on the same ground with those who deny 
it;. and must form their opinion on the same 
principles. Both profess to believe that good 
persons will be happy, and the wicked miserable 
in a future state. That in every nation all who 
fear God, and work righteousness, will be finally 
accepted ; and, on the other hand, that the un-* 
righteous cannot inherit the kingdom of God. 

And, as this doctrine does not affect the 
opinion we entertain concerning the number of 
those who shall be finally saved, so it has no con- 
nexion with the cause of the condemnation and 
future misery of the wicked. To suppose, that 
any will be punished because they are not elect- 
ed: to imagine that a just and merciful Being 
has made any of his creatures on purpose that 
they should sin, in order that his justice might 
be displayed in their condemnation and punish- 



ment : to suppose that any of our race are, with- 
out any regard to their characters and deserts, 
.by an irreversible decree of reprobation consigned 
over to inevitable perdition, would be to contra- 
dict all that reason and scripture teach us re- 
specting the perfections and government of the 
Almighty. We shudder at the bare recital of 
such horrid notions; and solemnly disavow their 
being the necessary consequences of the doctrine 
we are treating of. Thegreat God is; an infinite- 
ly holy and good Being. He cannot be the author 
of sin, or delight in the misery of his creatures. 
•His tender mercies are over all his works: and 
he has most solemnly assured ns that he has "no 
pleasure in the death of the sinner, but had rather 
that he should turn from his wickedness and live". 
To say that the wickedness, or the misery of 
mankind is the necessary consequence of any de- 
cree, or of any influence of the divine Being, ap- 
pears to us little less than blasphemy. No, bre- 
thren; the Judge of the whole earth will do no- 
thing but what is right. He will not call men to 
an account for the abuse of privileges which they 
have not enjoyed ; nor punish them for crimes 
which they have not committed ; and which they 
might not have avoided committing. If men are 
determined to persist in a course of impiety and 
wickedness, in vain will they seek the cause of 
their perdition in the decrees of God. Their de- 
struction will be entirely of themselves. 

We acknowledge indeed, that a'Being whose 
understanding is infinite and who consequently 
comprehends all things in his ibreknowledge, 
must from eternity have foreseen the destiny of 
all his creatures. And whatever difficulties may 
be supposed to attend the doctrine of election, 
and we readily acknowledge that it is attended 



with many difficulties, they will not be removed 
by rejecting this doctrine, unless we also 
deny the absolute foreknowledge, the .omni- 
potent power, and the universal providence 
of God. That the decrees of God are not 
inconsistent with the moral agency of man; 
that they do not destroy the virtue or crimi- 
nality of his actions; that they are perfect- 
ly compatible with that liberty which is essen- 
tial to our being accountable creatures, and pro- 
per subjects of rewards and punishments, we firm- 
ly believe. But should any enquire "How 
can these things be ?" we readily acknowledge 
that it would be extremely difficult, if not impos- 
sible to give a satisfactory answer to this ques- 
tion. And if we consider how little we know of 
the combination and arrangement of the divine 
purposes, we shall not wonder that this is the 
case. The Scriptures plainly teach us that God 
-"worketh all things after the counsel of his own 
will". And they as clearly teach us that man is 
a moral agent; that he is placed between rewards 
and punishments; that the blessings and the 
curse, life and death, are set before him ; and 
that if he makes the foolish choice, the fault is en^ 
tirely his own. We are then bound to believe 
the facts, though we may find it difficult to shew 
their consistency. And indeed, this is far from 
bein«- the only difficulty the solution of which 
we must leave till we enter into that happy world, 
where we.. are encouraged to hope that what we 
know not now, will be discovered to us. 

Nor is this doctrine inconsistent with the 
general commands and invitations of the gospel; 
01 calculated to -throw the least discouragement, 
in the way of the humble, penitent sinner. In 
the gospel, God commands all men every where 



to repent; and assures us that the penitent shall 
obtain forgiveness. There, Jesus Christ is ex- 
hibited before us, as an almighty and compas- 
sionate. Saviour; as able and willing to save to the 
very uttermost ; to save all that come to God by 
him. There the Saviour himself tells us that he is 
read}- freely to bestow the blessings of salvation 
on ail who apply to him for them : and that nho- 
soever believeth in him shall not perish, but have 
everlasting life. His gracious language is, " Let 
him that is athirst, come; and whosoever will, iet 
him take of the waters of life freely". Now, does 
the doctrine of election contradict these gracious 
declarations? or make the promises of none effect? 
Does it supercede the proposals of divine mercy, 
or limit the kind invitations of the gospel? No; 
it leaves them all in their full force, and their 
most extensive signification. Nor can there be 
a more striking proof of this, than that Jesus 
Christ, when he infers the certain success of his 
ministry from the gracious decree of his heaven- 
ly father, and says "all that the Father hath given 
me, shall come unto me", immediately adds, "and 
him that cometh unto me, I will in no wise cast 
out". 

Again. The doctrine of election dors not 
supercede the necessity of personal holiness. 
We know that it is frequently represented as :i 
licentious doctrine ; a doctrine calculated to lead 
men to encourage afatal security, while they live 
in the practise of sin. We will not say that it 
has never been abused to licentious purposes; 
and, alas ! what doctrine ofreligion is there, that 
has not been abused ? But we deny that the doc- 
trmejtself has any licentious tendency ; or that 
it affords .the least encouragement to ungodly 
and vicious men. Are not christians choseii 



8 

"through sanctification of the spirit, and belief 
of the truth r" and can any be so absurd as to in- 
fer from this, that faith and sanctification are un- 
necessary ? Must not that person be very weak, 
as well as extremely depraved who can conclude 
that because God's people are chosen to holiness, 
he may securely persist in a course of wicked- 
ness ?" That, because they are chosen "through 
sanctification of the spirit unto obedience, and 
the. sprinkling of the blood of Christ," he may 
enjoy the blessings of salvation, though he lives 
in a course of habitual disobedience to the laws 
of his Creator, and tramples underfoot the Son of 
God? None but pious and holy persons; none 
but the humble, penitent, believing, obedient 
disciples of Jesus Christ, can have any evidence 
of their being interested in the peculiar privi- 
leges of God's chosen. Nothing is more plainly 
inculcated in the sacred Scriptures, than that 
personal holiness is indispensibly necessary to 
qualify us for the exercises and enjoyments of 
God's future kingdom. And this sentiment is 
confirmed by the very circumstance of christians 
being chosen to salvation through sanctification. 
Chosen to be holy in this world, in order to their • 
being happy in the next. 

Permit us to add ; that this doctrine does 
not render those means of salvation unnecessary 
which God has appointed, or supercede the obli- 
gations we are under diligently to use them. 
In the divine purposes, the means and the end, 
are inseparably connected. Nor can there be any 
thing more absurd than for a person to hope for 
the accomplishment of any end, without using 
the means which are necessary, in order to ob- 
tain it ? We do not believe that the elect will. 



9 

be saved whether they seek an interest in the 
blessings of salvation, or not ; or that any may 
diligently seek them, and be disappointed. We 
believe that all who by a patient continuance in 
well doing, seek for glory, honour, and immor- 
tality, will obtain eternal life. And, on the 
other hand, that those who pay no attention to 
their future interest, can hope for no part or lo' 
in the celestial happiness. And that it is the 
indispensible duty of all men, in the constant 
use of all the means which God has appointed, 
to strive to enter in at the strait gate - 3 and to 
give all diligence to make their calling and elec- 
tion sure. 

Having thus made some general remarks, 
with a view to remove the groundless objections 
brought against this doctrine by those who re- 
ject it 5 to guard you against abusing it; and to 
shew that all our sentiments respecting it should 
be regulated by the views which the scriptures 
give us of the perfections of God, the moral 
agency of man, the invitations of the gospel, 
and the indispensible necessity of holiness, in or- 
der to our future felicity, we shall now inquire 
what are the practical lessons which it is calcu- 
lated to teach us. 

I. From the view we have taken of the doc- 
trine, we may learn, that it should be the great 
concern of our lives, to obtain those holy dispo- 
sitions and principles which are the marks and 
evidences of our "election of God." God's peo- 
ple, we have seen^^e chosen C£ through sanctifi- 
cation of the Spirit unto obedience, and the 
.sprinkling the blood of Jesus Christ." Have 
we, under a penitent sense of our guilt, had re- 
course to the divine mercy for pardon, through 

B 



10 

the Redeemer's precious blood r Have our ha* 
tures been sanctified by the holy Spirit ? And, 
as an evidence of this, are we living in an habi? 
tual course of uniform and cheerful obedience to 
the laws of God? We cannot unseal the volume 
of the divine decrees, to discover whether -our 
names are written in the book of life. But we 
can examine our own principles and conduct;' 
and thus determine whether we are the charac- 
ters for whom the scriptures tell us the king- 
dom of heaven was ^prepared from the founda- 
tion of the world". Let us then endeavour to 
make our calling and election sure, as the apos- 
tle Peter teaches us, by giving all diligence to 
add to our faith virtue ; to virtue knowledge, to 
knowledge temperance; to temperance patience; 
to patience godliness ; to godliness brotherly 
kindness; and to brotherly kindness universal 
charity. 

2. The 'doctrine of which we have been 
treating, teaches us a lesson of humhity. It 
•shows us that it is by the grace of God that we 
are what we are, Its language is ^Who maketh 
thee to differ from another? and what hast thou 
which thou didst not receive? Now, if thou didst 
receive it, why dost thou glory as ' if thou 
hadst not received it r' J It excludes boasting; 
and hides pride from man. It tells Us that he 
Vino '-'glorieth must glory in the Lord." 

" 5. This doctrine is calculated to inspire good 

men with the most fervent gratitude. Have we 

reason to hope that we are'*' vessels of mercy," 

in whom God has graciously determined to 

' make known ft ibe riches of his glory'?'* Are We 

indebted to the free, unmerited mercy of God, 



u 

for all the privileges we now enjoy, and all our 
hopes of everlasting happiness in a future state? 
What ardent gratitude should the recollection of 
this excite? In every part of the stupendous 
scheme of our redemption, the riches of the di- 
vine grace and mercy, are wonderfully displayed, 
Grace laid the foundation of this glorious edifice, 
in the eternal counsels ofthe divine mind Grace 
raised the superstructurei in the person, and by 
the ministry of our Lord Jesus Christ. And 
when the top stone is brought forth, in the ce- 
lestial world, it will be with shoutings, Grace! 
Grace! unto it. And can we contemplate such 
rich, such unmeasurable grace, and indulge a 
cheerful hope of an, interest in it, without being 
peuetrated with the most lively sense of our ob- 
ligations? and calling upon our souls and all 
that is within us to celebrate the divine goodness ? 
No, brethren - 3 if our minds are properly affect- 
ed with the subject, we shall cordially unite with 
the Apostle in blessing " the God and Father of 
our Lord Jesus Christ, who hath blessed us with 
all spiritual blessings, in heavenly places in 
Christ ; according as he hath chosen us in him, 
before the foundation ofthe world," And we 
shall endeavour to express our gratitude, not 
only with our lips, but by the piety and holiness 
of our lives. 

4. This doctrine may inspire the christian 
with confidence and hope, amidst all the tempta- 
tions and daggers of the present life. It gives 
no encouragement indeed, to indolence and car- 
nal security. No 5 we have already seen that it 
supposes the necessity of a diligent use of all the 
means which God has appointed; and the vigo- 
rous exertion of all the powers which he has 



n 

given us. But it assures us, that, when, we are 
" steadfast, unmoveable, always abounding in the 
work of the Lord, our labours shall not be in 
vain." With what heroic confidence did a con- 
sideration of this doctrine, in connexion with the 
immutability of the love of God, and the atoning 
sufferings and death of Jesus Christ, inspire the 
holy Apostle Paul ? See the viiith. chapter of 
his Epistle to the Romans, and the 28th, and 
following verses. "We know that all things 
work together for good to them that love God ; 
to them that are called according to his purpose* 
For* whom he did foreknow, them he did predes- 
tinate; and whom he did predestinate, them he 
also called ; whom he called, them he also justifi- 
ed ; and whom he justified, them he also glori- 
fied. Who shall lay any thing to the charge of 
God's elect? It is God that justifieth: Who 
is he that condemneth ? It is Christ that died; 
yea, rather that is risen again; who is even at the 
right hand of God, who also maketh intercession 
ibr us. Who shall separate us from the love of 
Christ? Shall tribulation, or distress, or perse- 
cution, or famine, or nakedness, or peril, or sword? 
Nay; in all these things we are more than con* 
querors, through him that loved us. For I am 
persuaded that neither death, nor life, nor angels, 
nor principalities, nor powers, nor things present, 
nor things to come, nor height, nor depth, nor 
any other creature, shall be able "to separate us 
from the love of God, which is in Christ Jesus 
our Lord." 

To conclude. Let the darkness and obscu- 
rity which attend this doctrine teach us modesty 
-and candor. If the doctrine be revealed in the 
word of God, let not the difficulties with which it 



13 

is attended prevent our believing it. But let us 
not imagine that we are capable of comprehend- 
ing all the mysteries in which it is involved. 
Who can sound the depth, or comprehend 
the vast extent of the divine purposes r Let us 
not indulge the wish to be " wise above'what is 
written." Let us be satisfied with the informa- 
tion which God has given us on this subject; and 
not attempt to draw aside the veil which hides 
from us what he sees fit at present to conceal. 
Let us wait, with patience and hope, for that 
happy period, when the clouds and darkness 
which are now round about so many of the di- 
vine purposes and dispensations shall be entirely 
dissipated. And, in the mean time, when we con- 
template the infinite perfections, and all-compre- 
hending decrees of the Almighty, let us feel our in- 
significance and vanity. Let us, standing, as it 
were, on the brink of a vast abyss, with deep hu- 
mility and profound veneration, cry out, "O the 
depth of the riches both of the wisdom and the 
knowledge of God ! How unsearchable are his 
judgments, and his ways past finding out !" 



And, if there be a subject respecting which 
christians are bound to exercise mutual candor 
and toleration, surely this is one, Let us not 
condemn, or think unfavourably of our fellow 
christians, because they differ from us in their 
opinions respecting a subject which is professed- 
ly involved in much obscurity. There is reason 
to believe that many oppose this doctrine from 
an unfounded apprehension that the conse- 
quences which result from it, are dishonourable to 
the divin^ character. When this appears to be 
the case, let us respect and honour the principle, 
while we lament that it should lead to the rejec- 



14 

tioh of a doctrine which we believe to he 
plainly inculcated ill the holy scriptures. And, 
whatever our sentiments respecting this doc- 
irine may be, if we are christians, let us love 
as brethren. Let us remember that the subjects 
respecting which all true chvistians agree, are 
infinitely more important than those on which 
they differ. Let us not misrepresent each 
other's peculiar opinions; nor ungenerously 
charge one another with consequences which are 
mutually and solemny disavowed. Let us put 
away" all bitterness, and wrath, and anger, and 
cfamour, and evil speaking:" and endeavour to 
keep " the unity of the spirit in the bond of 
peace." 

v< And, O my soul, if truth so bright 
Should dazzle and confound thy sight 3 

Yet still his written will obey, 
And wait the great decisive day. 

Then will he make his justice known, 
And the whole world before his throne, 

With joy, or terror, shall confess 
The glcry of his righteousness. 7 



BRADFORD, 

Tuesday, June 12tb, J 810. 

Islet at 2 o'Clock in the afternoon, when 
Brother Steadman gave out the 514th Hymn of 
Dr. Ripon's Selection, and prayed. Brother 
Steadman was chosen moderator. The letters 
from the several Churches; and the Circular Let- 
ter drawn up by Brother Langdon, were read : 
and the service was concluded with prayer by 
Brother Langdon. 

Met again at 7 o'Clock. Brother Hyde pray- 
ed, and afterwards preached from Ps. Ixxxix. 19. 
Then thou spakest in vision to thy HoIyO.neand. 
saidst, I have laid help, &c. and concluded with ' 
prayer. 

On Wednesday morning at half past six, - 
met for prayer, in which exercise our brethren 
Mann, Dowries, &c*. engaged. 

Met again" at ten. Brother Birt, Jun. be- 
gan with prayer. Brother Langdon preached 
from 2 Tim. ii. 8. Remember that Jesus Christ 
of the seed of David, was raised from the dead. 
Brother Favvcett from Joshua xxiii. 14. And 
behold this day I am going the way of all the earth. 
And Brother Litllevvood concluded with prayer. 
After which it was resolved, 

That the Circular Letter be printed. 

That the next Association be at -'New York- 
street, Manchester, on Wednesday and Thurs- 
day, in the iVhitsun Week; cur Brethren, Favv- 
cett, Langdon, and Steadman are requested to 
preach, and. in case oi failure our' Brethren 



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